The works of John Owen

THE

WORKS

/
JOHN OWEN, D.D.

EDITED

BY THOMAS RUSSELL, M.A.

MEMOIRS OF HIS LIFE AND WRITINGS,
BY WILLIAM ORME.

VOL. XL

CONTAINING

THE DOCTRINE OF JUSTIFICATION BY FAITH; AND GOSPEL GROUNDS
AND EVIDENCES OF THE FAITH OF GOD'S ELECT.

LONDON:

PRINTED FOR RICHARD BAYNES, 28, PATERNOSTER ROW:

And sold by J. Parker, Oxford; Deighton and Sons, Cambridge ; D. Brown,
Waugh and Innes, and H. S. Baynes and Co. Edinburgh; Chalmers and
Collins, and M. Ogle, Glasgow ; M. Keene, and R. M. Tims, Dublin.

1826.

CONTENTS

OP

THE ELEVENTH VOLUME.

THE DOCTRINE OF JUSTIFICATION BY FAITH.

CONSIDERATIONS PREVIOUS UNTO THE EXPLANATION OF THE DOCTRINE
OF JUSTIFICATION.

SECT. I. Page

The general nature of justification. State of the person to be justified antece-
dently thereunto. Horn. iv. 5. iii. 19. i. 32. Gal. iii. 10. John iii. 18. 56.
Gal. iii. 22. The sole inquiry on that state. Whether it be any thing that
is our own inherently, or what is only imputed unto us, that we are to trust
unto for our acceptance with God. The sum of this inquiry. The proper
ends of teaching and learning the doctrine of justification. Things to be
avoided therein H

SECT. 11.

A due consideration of God, the Judge of all, necessary unto the right stating
and apprehension of the doctrine of justification ; Rom. viii.33. Isa.xliii. 25.
xlv. 23. Psal. cxiv. 2. Rom. iii. 20. What thoughts will be ingenerated
hereby in the minds of men. Tsa. xxxiii. 14. Micah vi. 7. Isa. vi. 5. The
plea of Job against his friends, and before God not the same. Job xl. 3 — 5.
xlii. 4 — 6. Directions for visiting the sick given of old. Testimonies of Je-
rome and Ambrose. Sense of men in their prayers. Dan. ix. 7. 18. Psal.
cxliii. 2. cxxx. 3, 4. Paraphrase of Austin on that place. Prayer of Pe-
lagius. Public liturgies , jy

SECT. III.
A due sense of our apostacy from God, the depravation of our nature thereby,
with the power and guilt of sin, the holiness of the law, necessary unto a right
understanding of the doctrine of justification. Method of the apostle to this
purpose, Rom. i — iv. Grounds of the ancient and present Pelagianism, in tlie
denial of these things. Instances thereof. Boasting of perfection from the
same ground. Knowledge of sin and grace mutually promote each other . 26

SECT. IV.
Opposition between works and grace, as unto justification. Method of the apo-
stle in the Epistle to the Romans to manifest this opposition. A scheme of
others, contrary thereunto. Testimonies witnessing this opposition. Judg-
ment to be made on them. Distinctions whereby they are evaded. The
uselessness of them. Resolution of the case in hand by Bellarmine. Luke
xvii. 10. Dan. ix. 18. ' 31

SECT. V.

A commutation as unto sin and righteousness, by imputation between Christ
and believers, represented in the Scripture. The ordinance of the scape-
goat. Levit. xvi. 21, 22. The nature of expiatory sacrifices. Levit. iv. 29.
Expiation of an uncertain murder. Deut. xxi. 1 — 7. The commutation in-
tended, proved, and vindicated. Tsa. liii. 5, 6. 2 Cor. v. 21. Rom. viii. 3, 4.

iv CONTENTS.

Page

Gal. iii. 13, 11. 1 Pot. i. 24. Dcut. xxi. 23. Testimonies of Justin Martyr,
Gregory Nysscn, Austin, Chrysostom, Bernard, Taulerus, Pighius, to th>t
purpose. The proper actings of faith with respect thereunto. Rom. v. 11.
Matt. xi. 28. Psal. xxxviii. 4. Gen. iv. 13. Isa. hii. 11. Gal. iii. 1. Isa. xlv.
22. John iii. 14, 15. A bold calumny answered 43

SECT. VI.

Introduction of grace by Jesus Christ, into the whole of our relation unto God,
and its respect unto all the parts of our obedience. No mystery of grace in
the covenant of works. AH religion originally commensurate unto reason.
No notions of natural light concerning the introduction of the mediation of
Christ, and mystery of grace into our relation to God. Eph. i. 17 — 19.
Reason, as corrupted, can have no notions of religion, but what are derived
from its primitive state. Hence the mysteries of the gospel esteemed folly.
Reason, as corrupted, repugnant unto the mystery of grace. Accommodation
of spiritual mysteries unto corrupt reason, wherefore acceptable unto many.
Reasons of it. Two parts of corrupted nature's repugnancy unto the mystery
of the gospel. 1. That which would reduce it unto the private reason of
men. Thence the Trinity denied. And the incarnation of the Son of God.
Without which the doctrine of justification cannot stand. Rule of the
Socinians in the interpretation of the Scripture. 2. Want of a due compre-
hension of the harmony that is between all the parts of the mystery of grace.
This harmony proved. Compared with the harmony in the works of nature.
To be studied. But it is learned only of them who are taught of God ; and
in experience. Evil events of the want of a due comprehension hereof. In-
stances of them. All applied unto the doctrine of justification 56

SECT. VII.

General prejudices against the imputation of the righteousness of Christ. 1 . That
it is not in terms found in the Scripture, answered. 2. That nothing is said
of it in the writings of the evangelists, answered. John xx. 30, 31. Nature
of Christ's personal ministry. Revelations by the Holy Spirit immediately
from Christ. Design of the writings of the evangelists. 3. Difference3
among Protestants themselves about this doctrine, answered. Sense of the
ancients herein. What is of real difference among Protestants, considered. 69

SECT. VIII.
Influence of the doctrine of justification into the first reformation. Advantages
unto the world by that reformation. State of the consciences of men under
the papacy, with respect unto justification before God. Alterations made
therein by the light of this doctrine, though not received. Alterations in the
Pagan unbelieving world, by the introduction of Christianity. Design and
success of the first reformer herein. Attempts for reconciliation with the Pa-
pists in this doctrine, and their success. Remainders of the ignorance of
the truth in the Roman church. Unavoidable consequences of the corruption
of this doctrine • • 81

CHAP. I.

Justification by faith generally acknowledged. The meaning of it perverted.
The nature and use of faith in justification proposed to consideration. Dis-
tinctions about it, waved. A twofold faith of the gospel expressed in the
Scripture. Faith that is not justifying. Acts viii. 13. John ii. 23, 24.
Luke viii. 13. Matt. xxii. 20. Historical faith, whence it is so called, and
the nature of it. Degrees of assent in it. Justification not ascribed unto
any degree of it. A calumny obviated. The causes of true saving faith.

CONTENTS. V

Page

Conviction of sin previous unto it. The nature of legal conviction, and its
effects. Arguments to prove it antecedent unto faith. Without the consi-
deration of it, the true nature of faith not to be understood. The order and
relation of the law and gospel. Rom. i. 17. Instance of Adam. EflFects
of conviction; internal ; displacency and sorrow. Fear of punishment. De-
sire of deliverance. External ; abstinence from sin. Performance of duties;
reformation of life. Not conditions of justification ; not formal dispositions
unto it; not moral preparations for it. The order of God in justification.
The proper object of justifying faith. Not all divine verity equally ; proved
by sundry arguments. The pardon of our own sins, whether the first object
of faith. The Lord Christ in the work of mediation, as the ordinance of God
for the recovery of lost sinners, the proper object of justifying faith. The po-
sition explained and proved. Rom. iii. 24, 25. Eph. i. 6 — 8. Acts x. 41.
xvi. 13. iv. 12. Lukexxiv. 25 — 27.Johni. 12. iii. 16. 36. vi.29. vii.38,&c.
Col. ii. 12. 1 Cor. ii. 1. 31. 2 Cor. v. 19—21 88

CHAP. II.

The nature of justifying faith in particular; or, of faith in the exercise of it,
whereby we are justified. The heart's approbation of the way of the justifi-
cation, and salvation of sinners by Christ, with its acquiescency therein. The
description given, explained, and confirmed. 1. From the nature of the gos-
pel. 2. Exemplified in its contrary, or the nature of unbelief. Prov. i. 30.
Heb. ii. 3. 1 Pet. ii. 7. 1 Cor. i. 23, 24. 2 Cor. iv. 3, 4. What it is, and
wherein it doth consist. 3. The design of God, in and by the gospel. His
own glory, his utmost end in all things. The glory of his righteousness,
grace, love, wisdom, &c. The end of God in the way of the salvation of
sinners by Christ. Pvom. iii. 25. John iii, 16. 1 John iii. 16. Eph. i. 5, 6.
1 Cor. i. 24. Eph. iii. 10. Rom. i. 16. iv. 16. Eph. iii. 9. 2 Cor. iv. 6. The
nature of faith thence declared. Faith alone ascribes and gives this glory to God.
Order of the acts of faith, or the method in believing. Convictions previous there-
unto. Sincere assent unto all divine revelations; Acts xxvi. 27. The proposal of
the gospel unto that end; Rom. x. 11 — 13, &c. 2 Cor. iii. 18. State of persons
called to believe. Justifying faith doth not consist in any one single habit or
act of the mind or will. The nature of that assent which is the first act of faith.
Approbation of the way of salvation by Christ, comprehensive of the special
nature of justifying faith. What is included therein. 1. A renunciation of
all other ways. Hos. xiv. 2, 3. Jer. iii. 23. Psal. vii. 16. Rom. x. 3. 2.
Consent of the will unto this way ; John xiv. 6. 3. Acquiescency of the
heart in God. 1 Pet. i. 21. Trust in God. Faith described by trust, the
reason of it. Nature and object of this trust inquired into. A double con-
sideration of special mercy. Whether obedience be included in the nature
of faith, or be of the essence of it. A sincere purpose of universal obedience
inseparable from faith. How faith alone justifieth. Repentance, how re-
quired in, and unto justification. How a condition of the new covenant.
Perseverance in obedience, is so also. Definitions of faith 116

CHAP. III.

Use of faith in justification ; various conceptions about it. By whom asserted;
as the instrument of it, by whom denied. In what sense it is affirmed so to
be. The expressions of the Scripture, concerning the use of faith in justifi-
cation, what they are ; and how they are best explained. By an instrumental
cause. Faith, how the instrument of God in justification. How the instru-
ment of them that do believe. The use of faith expressed in the Scripture,

vi CONTENTS.

Page

by apprehending, receiving; declared by an instrument. Faith in what

sense the condition of our justification. Signification of that term whence to

be learned ' ^^^

CHAP. IV.

The proper sense of these words justification, and to justify, considered. Ne-
cessity thereof. Latin derivation of justification. Some of the ancients de-
ceived by it. From 'jus,' and 'justum ;' 'Justus filius,' who. The Hebrew
',>'^-^, Use and signification of it. Places where it is used, examined.
2 Sam. XV. 4. Deut. 21. 5. Prov. xvii. 15. Isa. v. 23. 1. 8. 1 Kings viii. 31,
32. 2 Chron. vi.'i'i, 23. Psal. Ixxxii. 3. Exod. xxiii. 7. Isa. liii. 11. Jer. xliv.
16. Dan. xii. 3. The constant sense of the word, evinced. Amclioo}, use of
it in other authors, to punish. What it is in the New Testament, Matt. xi.
19. xii. 37. Luke vii. 29. x. 29. xvi. 15. xviii. 14. Acts xiii. 38, 39. Rom.
ii. 13. iii. 4. Constantly used in a forensic sense. Places seeming dubious,
vindicated. Kom. viii. 30. 1 Cor. vi. 11. Tit. iii. 5 — 7. Rev. xxii. 11.
How often these words Stxajow and huaiooofj^ai are used in the New Testa-
ment. Constant sense of this. The same evinced, from what is opposed
unto it, Isa. 1. 8. Prov. xvii. 15. Rom. v. 16. 18. viii. 33, 34. And the de-
claration of it in terms equivalent. Rom. iv. 6, 7. v. 9, 10. 2 Cor. v. 20,
21. Matt. i. 21. Acts xiii. 39. Gal. ii. 16. &c. Justification in the Scripture,
proposed under a juridical scheme, and of a forensic title. The parts and
progress of it. Instances from the whole 153

CHAP. V.

Distinction of a first and second justification. The whole doctrine of the Ro-
man church concerning justification grounded on this distinction. The first
justification, the nature and causes of it according unto the Romanists. The
second justification, what it is in their sense. Solution of the seeming dif-
ference between Paul and James, falsely pretended by this distinction. The
same distinction received by the Socinians, and others. The latter termed
by some, the continuation of our justification. The distinction disproved.
Justification considered, either as unto its essence, or its manifestation. The
manifestation of it twofold, initial and final. Initial is either unto ourselves,
or others. No second justification hence ensues. Justification before God,
legal and evangelical. Their distinct natures. The distinction mentioned,
derogatory to the merit of Christ. More in it ascribed unto ourselves, than
unto the blood of Christ, in our justification. The vanity of disputations to
this purpose. All true justification overthrown b}"^ this distinction. No
countenance given unto this justification in the Scripture. The second justi-
fication not intended by the apostle James. Evil of arbitrary distinctions.
Our first justification so described in the Scripture, as to leave no room for
a second. Of the continuation of our justification: whether it depend on
faith alone, or our personal righteousness inquired. Justification at once
completed in all the causes and effects of it, proved at large. Believers upon
their justification, obliged unto perfect obedience. The commanding power
of the law constitutes the nature of sin in them, who are not obnoxious unto
its curse. Future sins, in what sense remitted at our first justification. The
continuation of actual pardon, and thereby of a justified estate, on what it
doth depend. Continuation of justification, the act of God ; whereon it de-
pends in that sense. On our part it depends on faith alone. Nothing re-
quired hereunto, but the application of righteousness imputed. The conti-
nuation of our justification is before God. That whereon the continuation of
our justification depends, pleadable before God. This not our personal obe-

CONTENTS. ▼U

Page

dience proved. 1. By the experience of all believers. 2. Testimonies of
Scripture. 3. Examples. The distinction mentioned rejected 170

CHAP. VI.

Evangelical personal righteousness, the nature and use of it. Whether there be
an evangelical justification on our evangelical righteousness, inquired into.
How this is by some affirmed and applauded. Evangelical personal righte-
ousness asserted as the condition of our legal righteousness, or the pardon of
sin. Opinion of the Socinians. Personal righteousness required in the gos-
pel. Believers hence denominated righteous. Not with respect unto righte-
ousness habitual, but actual only. Inherent righteousness the same with sanc-
tification or holiness. In what sense we may be said to be justified by in-
herent righteousness. No evangelical justification on our personal righte-
ousness. The imputation of the righteousness of Christ doth not depend
thereon. None have this righteousness, but they are antecedently justified.
A charge before God, in all justification before God. The instrument of this
charge ; the law or the gospel. From neither of them can we be justified by
this personal righteousness. The justification pretended needless and useless.
It hath not the nature of any justification mentioned in the Scripture ; but
is contrary to all tbat is so called. Other arguments to the same purpose.
Sentential justification at the last day. Nature of the last judgment. Who
shall be then justified. A declaration of righteousness, and an actual ad-
mission unto glory, the whole of justification at the last day. The argument
that we are justified in this life, in the same manner, and on the same grounds
as we shall be judged at the last day, that judgment being according unto
works, answered ; and the impertinency of it declared 189

CHAP. VII.

Imputation, and the nature of it. The first express record of justification, deter-
mineth it to be by imputation. Geo. xv. 6. Reasons of it. The doctrine
of imputation cleared by Paul ; the occasion of it. Maligned and opposed
by many. Weight of the doctrine concerning imputation of righteousness on
all hands acknowledged. Judgment of the reformed churches herein, parti-
cularly of the church of England. By whom opposed, and on what grounds.
Signification of the word. Difference between ' reputare' and ' iraputare.'
Imputation of two kinds. 1. Of what was ours antecedently unto that im-
putation, whether good or evil. Instances in both kinds. Nature of this
imputation. The thing imputed by it, imputed for what it is, and nothing
else. 2. Of what is not ours antecedently unto that imputation, but is made
so by it. General nature of this imputation. Not judging of others to have
done what they have not done. Several distinct grounds and reasons of this
imputation. 1. * Ex justitia.' 1. * Propter relationemfoederalem.' '2. 'Propter
relationem naturalem.' 2. ' Ex voluntariasponsione.' Instances, Phil. xvii.
Gen. xliii. 9. Voluntary sponsion, the ground of the imputation of sin to
Christ. 3. ' Ex injuria.' 1 Kings i. 21. 4. ' Ex raera gratia.' Rom. iv. Dif-
ference between the imputation of any works of ours, and of the righteous-
ness of God. Imputation of inherent righteousness, is * ex justitia.' Incon-
sistency of it, with that which is ' ex mera gratia.' Rom. xi. 6. Agreement
of both kinds of imputation. The true nature of the imputation of righteous-
ness unto justification, explained. Imputation of the righteousness of Christ.
The thing itself imputed, not the eflPect of it ; proved against the Socinians • 201

viii CONTENTS.

Page

CHAP. VIII.

Imputation of sin iinto Christ. Testimonies of the ancients unto that purpose.
Christ and the church, one mistical person. Mistakes about that state and
relation. Grounds and reasons of tlic union, that is the foundation of this
imputation. Christ tiic surety of tlie new covenant ; in what sense, unto
what ends. Ileb. vii. '2'J. opened. Mistakes about the causes and ends of
the death of Christ. TJ)e new covenant, in what sense alone procured and
purchased thereby. Inquiry whether the guilt of our sins, was imputed unto
Christ. The meaning of the words, guilt, and guilty. Tiie distinction of
' reatus culpa;,' and ' reatus poenae,' examined. Act of God in the imputation
of the guilt of our sins unto Christ. Objections against it, answered. The
truth confirmed * 218

CHAP. IX.
Principal controversies about justification. 1. Concerning the nature of justi-
fication, stated. '■Z. Of the formal cause of it. 3. Of the way whereby we
are made partakers of the benefits of the mediation of Christ. What in-
tended by the formal cause of justification, declared. The righteousness
on the account whereof believers are justified before God alone, inquired
after under those terms. This the righteousness of Christ, imputed unto them.
Occasions of exceptions and objections against this doctrine. General ob-
jections examined. Imputation of the righteousness of Christ; consistent
with the free pardon of sin, with the necessity of evangelical repentance. Me-
thod of God's grace in our justification. ^Necessity of faith unto justification,
on supposition of the imputation of the righteousness of Christ. Grounds of
that necessity. Other objections arising mostly from mistakes of the truth,
asserted, discussed, and answered • • . • 254

CHAP. X.

Arguments for justification by the imputation of the righteousness of Christ.
Our own personal righteousness, not that on the account whereof we are jus-
tified in the sight of God. Disclaimed in the Scriptures, as to any such end.-
The truth and reality of it granted. Manifold imperfections accompanying
it, rendering it unmeet to be a righteousness unto the justification of life- • . • 276

CHAP. XI.

Nature of the obedience or righteousness required unto justification. Original
and causes of the law of creation. The substance and end of that law. The
immutability or unchangeablenes* of it, considered absolutely; and as it was
the instrument of the covenant between God and man. Arguments to prove
It uncliangcable ; and its obligation unto the righteousness first required, per-
petually HI force. Therefore not abrogated, not dispensed withal, not dero-
gated from, but accomplished. This alone by Christ, and the imputation of
his righteousness unto us 297

CHAP. XII.

Imputation of the obedience of Christ, no less necessary than that of his suffer-
ing on the same ground. Objections against it. 1. That it is impossible.
Management hereof by Socinus. Ground of this objection, that the Lord
Christ was for himself obliged unto all the obedience he yielded unto God,
and performed it for himself, answered. Tiie obedience inquired after, the
obedience of the person of Christ the Son of God. In his whole person, Christ
was not under the law. He designed the obedience lie performed, for us not

CONTENTS. ix

Page

for himself. This actual obedience not necessary as a qualification of his per-
son, unto the discharge of his office. The foundation of this obedience in his
being made man, and of the posterity of Abraham, not for himself, but for
us. Right of the human nature unto glory, by virtue of union. Obedience
necessary unto the human nature, as Christ in it was made under the law.
This obedience properly for us. Instances of that nature among men. Christ
obeyed as a public person; and so not for himself. Human nature of Christ
subject unto the law, as an eternal rule of dependance on God, and subjec-
tion to him ; not as prescribed unto us whilst we are in this world, in order
unto our future blessedness, or reward. Second objection, that it is useless,
answered. He that is pardoned all his sins, is not thereon esteemed to have
done all that is required of him. Not to be unrighteous, negatively ; not the
same with being righteous, positively. The law obligeth both unto punish-
ment and obedience ; how, and in what sense. Pardon of sin gives no title
to eternal life. The righteousness of Christ who is one, imputed unto many.
Arguments proving the imputation of the obedience of Christ, unto the justi-
fication of life 310

CHAP. xni.

The difference between the two covenants, stated. Arguments from thence • . • 340

CHAP. XIV.

AH works whatever expressly excluded from any interest in our justification be-
fore God. What intended by the works of the law. Not those of the cere-
monial law only. Not perfect works only, as required by the law of our crea-
tion. Not the outward works of the law performed without a principle of
faith. Not works of the Jewish law. Not works with a conceit of merit.
Not works only wrought before believing in the strength of our own wills.
Works excluded absolutely from our justification without respect unto a dis-
tinction of a first and second justification. The true sense of the law in the
apostolical assertion, that none are justified by the works thereof. What the
Jews understood by the law. Distribution of the law under the Old Testa-
ment. The whole law a perfect rule of all inherent moral or spiritual obe-
dience. What are the works of the law, declared from the Scripture, and
the argument thereby confirmed. The nature of justifying faith farther de-
clared 343

CHAP. XV.

Of faith alone • • - 359

CHAP. XVI.

Testimonies of Scripture confirming the doctrine of justification by the imputa-
tion of the righteousness of Christ. Jer. xxiii. 6. explained and vindicated. 364

CHAP. XVII.

Testimonies out of the evangelists, considered. Design of our Saviour's ser-
mon on the mount. The purity and penalty of the law, vindicated by him.
Arguments from thence, Luke xviii. 9 — 13. The parable of the Pharisee
and publican explained and applied to the present argument. Testimonies
out of the gospel by John, chap. iii. 14 — 18, &c. 369

CHAP. XVIII.
Testimonies out of the Epistles of Paul, the apostle. His design in the fifth
chapter to the Romans. That design explained at large and applied to the
present argument. Chap. iii. 24—26. explained, and the true sense of the

X CONTENTS.

Page

nords vindicated. The causes of justification enumerated. Apostolical in-
ferences from tiie consideration of them. Chap. iv. Design of the disputa-
tion of the apostle therein. Analysis of his discourse. Ver. 4, 5. particularly
insisted on, their true sense vindicated. What works excluded from the jus-
tification of Abraham. Who it is, that worketh not. In what sense the un-
godlj are justified. All men ungodly antecedently unto their justification.
Faith alone tlie means of justification on our part. Faith itself absolutely-
considered, not the righteousness that is imputed unto us. Proved by sun-
dry arguments 378

Chap.v, 12 — 18. Boasting excluded in ourselves, asserted in God. The design
and sum of tlie apostle's argument. Objection of Socinus removed. Com-
parison between Ihe two Adams, and those that derive from them. Sin en-
tered into the world. W^hat sin intended. Death, what it corapriseth.
What intended by it. The sense of those words inasmuch, or, in whom all
have sinned, cleared and vindicated. The various oppositions used by the
apostle in this discourse. Principally between sin or the fall, and the free
gift. Between the disobedience of the one, and the obedience of another.
Judgment on the one hand, and justification unto life on the other. The
whole context at large, explained, and the argument for justification by the
imputation of the righteousness of Christ, fully confirmed 396

Chap. X. 3, 4. explained and insisted on to the same purpose 417

1 Cor. i. 30. Christ, how of God made righteousness unto us. Answer of Bel-
larmine unto this testimony, removed. That of Socinus, disproved. True
sense of the words evinced 424

2 Cor. V. 21. In what sense Christ knew no sin. Emphasis in that expression.
How he was made sin for us. By the imputation of sin unto him. Mis-
takes of some about this expression. Sense of the ancients. Exception of
Bellarmine unto this testimony, answered j with other reasonings of his to the
same purpose 428

The exceptions of others also removed. Gal. ii. 16. 437

Eph. ii. 8 — 10. Evidence of this testimony. Design of the apostle from the be-
ginning of the chapter. Method of the apostle in the declaration of the
grace of God. Grace alone the cause of deliverance from a slate of sin.
Things to be observed in the assignation of the causes of spiritual deliverance.
Grace, how magnified by him. Force of the argument, and evidence from
thence. State of the case here proposed by the apostle. General determi-
nation of it. By grace ye are saved. What it is to be saved, inquired into.
'I'lie same as to be justified, but not exclusively. The causes of our justifica-
tion, declared positively and negatively. The whole secured unto the grace
of God by Christ, and our interest therein through faith alone. Works ex-
cluded. What works 1 Not works of the law of Moses. Not works ante-
cedent unto believing. Works of true believers. Not only in opposition to
the grace of God, but to faith in us. Argument from those words. Reason
whereon tliis exclusion of works is founded. To exclude boasting on our
part. Boasting, wherein it consists. Inseparable from the interest of works
in justification. Danger of it. Confirmation of this reason obviating an ob-
jection. The objection stated. If we be not justified by works, of what use
arc they, answered 440

Phil. iii. 8, 9. Heads of argument from this testimony. Design of the context.

CONTENTS. xi

Page

Righteousness the foundation of acceptance with God. A twofold righteous-
ness considered by the apostle. Opposite unto one another, as unto the es-
pecial end inquired after. Which of these he adhered unto, his own righte-
ousness or the righteousness of God ; declared by the apostle with vehemency
of speech. Reasons of his earnestness herein. The turning point whereon
he left Judaism. The opposition made unto this doctrine by the Jews. The
weight of the doctrine and unwillingness of men to receive it. His own sense
of sin and grace. Peculiar expressions used in this place, for the reasons
mentioned, concerning Christ. Concerning all things that are our own. The
choice to be made on the case stated, whether we will adhere unto our own
righteousness, or that of Christ's, which are inconsistent as to the end of jus-
tification. Argument from this place. Exceptions unto this testimony, and
argument from thence, removed. Our personal righteousness inherent, the
same with respect unto the law and gospel. External righteousness only re-
quired by the law, an impious imagination. Works wrought before faith only
rejected. The exception removed. Righteousness before conversion, not
intended by the apostle 448

CHAP. XIX.

Objections against the doctrine of justification by the imputation of the righte-
ousness of Christ. Nature of these objections. Difficulty in discerning
aright the sense of some men in this argument. Justification by works, the
end of all declension from the righteousness of Christ. Objections against
this doctrine derived from a supposition thereof alone. First principal objec-
tion ; imputed righteousness overthrows the necessity of a holy life. This
objection as managed by them of the church of Rome, an open calumny.
How insisted on by some among ourselves. Socinus's fierceness in this charge.
His foul dishonesty therein. False charges on men's opinions, making way
for the rash condemnation of their persons. Iniquity of such censures. The
objection rightly stated. Sufficiently answered in the previous discourses
about the nature of faith, and force of the moral law. The nature and neces-
sity of evangelical holiness elsewhere pleaded. Particular answers unto this
objection. All who profess this doctrine do not exemplify it in their lives.
The most holy truths have been abused. None by whom this doctrine is now
denied, exceed them in holiness, by whom it was formerly professed, and the
power of it attested. The contrary doctrine not successful in the reformation
of the lives of men. The best way to determine this difference. The same
objection managed against the doctrine of the apostle in his own days. Effi-
cacious prejudices against this doctrine in the minds of men. The whole
doctrine of the apostle liable to be abused. Answers of the apostle unto this
objection. He never once attempts to answer it, by declaring the necessity
of personal righteousness, or good works unto justification before God. He
confines the cogency of evangelical motives unto obedience only unto be-
lievers. Grounds of evangelical holiness asserted by him in compliance with
his doctrine of justification. 1. Divine ordination. Exceptions unto this
ground, removed. 2. Answer of the apostle vindicated. The obligation of
the law unto obedience. Nature of it, and consistency with grace. This an-
swer of the apostle vindicated. Heads of other principles that might be
pleaded to the same purpose 458

CHAP. XX.

Seeming difference, no real contradiction between the apostles Paul and James,
concerning justification. This granted by all. Reasons of the seeming dif-
ference. The best rule of the interpretation of places of Scripture, wherein

rii CONTENTS.

Page

there is an nppearing repugnancy. The doctrine of justifiofttlon according
unto tliat rule principally to be learned from the writings of Paul. The rea-
sons of his fulness and accuracy in the teaching of that doctrine. The im-
portance of the truth ; the opposition made unto it ; and abuse of it. The
design of the apostle James. Exceptions of some against the writings of St.
Paul, scandalous and unreasonable. Not in this matter to be interpreted by
the passage in James insisted on, chap. ii. That there is no repugnancy be-
tween the doctrine of the two apostles demonstrated. Heads and grounds
of the demonstration. Their scope, design, and end not the same. That
of Paul ; the only case stated and determined by him. The designs of
the apostle James ; the case proposed by him quite of another nature.
The occasion of the case proposed and stated by him. No appearance of
difference between the apostles, because of the several cases they speak unto.
Not the same faith intended by them. Description of the faith spoken of by
the one, and the other. Bellarmine's arguments to prove true justifying faith
to be intended by James, answered. Justification not treated of by the apo-
stles in the same manner, nor used in the same sense, nor to the same end.
The one treats of justification, as unto its nature and causes; the other as unto
its signs and evidence, proved by the instances insisted on 473

How the Scripture was fulfilled, that Abraham believed in God, and it was
counted unto him for righteousness, when he olFercd his son, on the altar.
AVorks tlie same, and of the same kind in both the apostles. Observations
on the discourse of James. No conjunction made by him between faith and
works in our justification, but an opposition. No distinction of a first and
second justification in him. Justification ascribed by him wholly unto works,
in what sense. Does not determine how a sinner may be justified before God ;
but how a professor may evidence himself so to be. The context opened from
ver. 14. to the end of the chapter 486

GOSPEL GROUNDS AND EVIDENCES OF THE FAITH OF GOD'S ELECT.

To the reader 497

Evidences of the faith of God's elect 499

The second evidence of the faith of God's elect 519

The third evidence of the faith of God's elect 537

The fourth evidence of the faith of God's elect • 544

THE

DOCTRINE

OF

JUSTIFICATION BY FAITH,

THROUGH

THE IMPUTATION OF
THE RIGHTEOUSNESS OF CHRIST;

EXPLAINED, CONFIRMED, AND VINDICATED.

Search the Scriptures. — John v. 39.

VOL. X

TO THE READER.

I SHALL not need to detain the reader with an ac-
count of the nature and moment of that doctrine
which is the entire subject of the ensuing Discourse.
For although sundry persons, even among ourselves,
have various apprehensions concerning it, yet that
the knowledge of the truth therein is of the highest
importance unto the souls of men, is on all hands
agreed unto. Nor indeed is it possible that any man
who knows himself to be a sinner, and obnoxious
thereon to the judgment of God, but he must desire to
have some knowledge of it, as that alone whereby
the way of delivery from the evil state and condition,
wherein he finds himself, is revealed. There are, I
confess, multitudes in the world, who, although they
cannot avoid some general convictions of sin, as also
of the consequents of it ; yet do fortify their minds
against a practical admission of such conclusions, as
in a just consideration of things do necessarily and
unavoidably ensue thereon. Such persons wilfully
deluding themselves with vain hopes and imagina-
tions, do never once seriously inquire by what way
or means they may obtain peace with God, and ac-
ceptance before him, which in comparison of the
present enjoyment of the pleasures of sin, they value
not at all. And it is in vain to recommend the doc-
trine of justification unto them, who neither desire
nor endeavour to be justified. But where any per-
sons are really made sensible of their apostacy from
God, of the evil of their natures and lives, with the
dreadful consequences that attend thereon in the

B 2

IV ro TJI£ READER.

wrath of God, and eternal punishment due unto sin,
they cannot well judge themselves more concerned
in any thing, than in the knowledge of that divine
way whereby they may be delivered from this con-
dition. And the minds of such persons stand in no
need of arguments to satisfy them in the importance
of this doctrine ; their own concernment in it is
sufficient to that purpose. And 1 shall assure them,
that in the handling of it from first to last, I have
had no other design, but only to inquire diligently
into the divine revelation of that way, and those
means, with the causes of them, whereby the con-
science of a distressed sinner may attain assured
peace with God through our Lord Jesus Christ. I
lay more weight on the steady direction of one soul
in this inquiry, than in disappointing the objections
of twenty wrangling or fiery disputers. The question
therefore unto this purpose being stated, as the reader
will find in the beginning of our Discourse, although
it were necessary to spend some time in the expli-
cation of the doctrine itself, and terms wherein it is
usually taught, yet the main weight of the whole
lies in the interpretation of Scripture testimonies,
with the application of them unto the experience of
them who do believe, and the state of them who seek
after salvation by Jesus Christ. There are therefore
some few things that I would desire the reader to
take notice of, that he may receive benefit by the
ensuing Discourse ; at least, if it be not his own
fault, be freed from prejudices against it, or a vain
opposition unto it.

1. Although there are at present various contests
about the doctrine of justification, and many books
published in the way of controversy about it ; yet
this Discourse was written with no design to contend
with, or contradict any, of what sort or opinion soever.

TO THE READER. . V

Some few passages which seem of that tendency, are
indeed occasionally inserted. But they are such as
every candid reader will judge to have been neces-
sary. I have ascribed no opinion unto any particular
person, much less wrested the words of any, re-
flected on their persons, censured their abilities,
taken advantages of presumed prejudices against
them, represented their opinions in the deformed
reflections of strained consequences, fancied in-
tended notions which their words do not express,
nor candidly interpreted give any countenance unto,
or endeavoured the vain pleasure of seeming success
in opposition unto them ; which, with the like eflects
of weakness of mind and disorder of aflections, are
the animating principles of many late controversial
writings. To declare and vindicate the truth unto
the instruction and edification of such as love it in
sincerity, to extricate their minds from those diffi-
culties in this particular instance, which some en-
deavour to cast on all gospel mysteries, to direct the
consciences of them that inquire after abiding peace
with God, and to establish the minds of them that
do believe, are the things I have aimed at. And an
endeavour unto this end, considering all circum-
stances, that station which God hath been pleased
graciously to give me in the church, hath made ne-
cessary unto me.

2. I have written nothing but what I believe to
be true, and useful unto the promotion of gospel
obedience. The reader may not here expect an ex-
traction of other men's notions, or a collection and
improvement of their arguments, either by artificial
reasonings, or ornament of style and language, but a
naked inquiry into the nature of the things treated
on, as revealed in the Scripture, and as evidencing
themselves in their power and efficacy on the minds

yi TO THE READER.

of them that do believe. It is the practical direction
of the consciences of men, in their application unto
God by Jesus Christ, for deliverance from the curse
due unto the apostate state, and peace with him,
with the influence of the way thereof unto universal
gospel obedience, that is alone to be designed in the
handling of this doctrine. And therefore, unto him
that would treat of it in a due manner, it is required
that he weigh every thing he asserts in his own mind
and experience, and not dare to propose that unto
others which he doth not abide by himself, in the
most intimate recesses of his mind, under his nearest
approaches unto God, in his surprisals with dangers,
in deep afilictions, in his preparations for death, and
most humble contemplations of the infinite distance
between God and him. Other notions and disputa-
tions about the doctrine of justification, not seasoned
with these ingredients, however condited unto the
palate of some by skill and language, are insipid
and useless, immediately degenerating into an un-
protitable strife of words.

3. I know that the doctrine here pleaded for, is
charged by many with an unfriendly aspect towards
the necessity of personal holiness, good works, and
all gospel obedience in general ; yea, utterly to take
it away. So it was at the first clear revelation of it
by the apostle Paul^ as he frequently declares. But
it is sufficiently evinced by him to be the chief prin-
ciple of, and motive unto, all that obedience which is
accepted with God through Jesus Christ, as we shall
manifest afterward. However, it is acknowledged
that the objective grace of the gospel in the doctrine
of it, is liable to abuse, where there is nothing of the
subjective grace of it in the hearts of men; and the
ways of its influence into the life of God, are uncouth
unto the reasonings of carnal minds. So was it

TO THE READER. Vll

charged by the Papists at the first reformation, and
continueth yet so to be. Yet as it gave the first oc-
casion unto the reformation itself, so was it that
whereby the souls of men, being set at liberty from
their bondage unto innumerable superstitious fears
and observances, utterly inconsistent with true gos-
pel obedience, and directed into the ways of peace
with God through Jesus Christ, were made fruitful
in real holiness, and to abound in ail those blessed
effects of the life of God which were never found
among their adversaries. The same charge was after-
ward renewed by the Socinians, and continueth still
to be managed by them. But I suppose wise and
impartial men will not lay much weight on their ac-
cusations, until they have manifested the efficacy of
their contrary persuasion, by better effects and fruits
than yet they have done. What sort of men they
were who first coined that system of religion whicli
they adhere unto, one who knew them well enough,
and sufficiently inclined unto their Antitrinitarian opi-
nions, declares in one of the queries that he proposed
unto Socinus himself and his followers. If this, saith
he, be the truth which you contend for, whence
comes it to pass that it is declared only by persons,
' nulla pietatis commendatione, nullo laudato prions
vitae exemplo commendatos; imo ut plerumque vide-
mus, per vagabundos, et contentionum zeli carnalis
plenos homines, alios ex castris, aulis, ganeis, prola-
tam esse. Scrupuli ab excellenti viro propositi, in-
ter oper. Socin.' The fiercest charge of such men
against any doctrines they oppose as inconsistent
with the necessary motives unto godliness^ are a
recommendation of it unto the minds of considerative
men. And there cannot be a more effectual engine
plied for the ruin of religion, than for men to declaim
against the doctrine of justification by faith alone,

Vlll TO THE HEADP:K.

and other truths concerning the grace of our Lord
Jesus Christ, as those which overthrow the necessity
of moral duties, good works, and gospel obedience,
whilst under the conduct of the opinions which they
embrace in opposition unto them, they give not the
least evidence of the power of the truth, or grace of
the gospel upon their own hearts, or in their lives.
Whereas, therefore, the whole gospel is the truth
which is after godliness, declaring and exhibiting
that grace of God which teacheth us to deny all un-
godliness and worldly lusts, and that we should live
soberly, and righteously, and godly in this world; we
being fallen into those times wherein under great
and fierce contests about notions, opinions, and prac-
tices in religion, there is a horrible decay in true gos-
pel purity and holiness of life amongst the generality
of men, I shall readily grant, that keeping a due re-
gard unto the only standard of truth, a secondary
trial of doctrines proposed and contended for, may
and ought to be made by the ways, lives, walkings,
and conversations of them by whom they are re-
ceived and professed. And although it is acknow-
ledged that the doctrine pleaded in the ensuing Dis-
course be liable to be abused, yea, turned into licen-
tiousness by men of corrupt minds, through the pre-
valency of vicious habits in them (as it is the whole
doctrine of the grace of God by Jesus Christ) ; and
although the way and means of its efficacy and in-
fluence into universal obedience unto God in righte-
ousness and true holiness, be not discernable without
some beam of spiritual light, nor will give an expe-
rience of their power unto the minds of men utterly
destitute of a principle of spiritual life; yet if it can-
not preserve its station in the church by this rule, of
its useful tendency unto the promotion of godliness,
and its necessity thereunto, in all them by whom it

TO THE READER. IX

is really believed and received in its proper light and
power, and that in the experience of former and pre-
sent times, I shall be content that it be exploded.

4. Finding that not a fev^ have esteemed it com-
pliant with their interest, to publish exceptions
against some fev^ leaves, which in the handling of a
subject of another nature I occasionally wrote many
years ago on this subject, I am not without appre-
hensions, that either the same persons, or others of a
like temper and principles, may attempt an opposition
unto what is here expressly tendered thereon. On
supposition of such an attempt, I shall in one word
let the authors of it know, wherein alone I shall be
concerned. For if they shall make it their business
to cavil at expressions, to wrest my words, wiredraw
inferences and conclusions from them not expressly
owned by me, to revile my person, to catch at ad-
vantages in any occasional passages, or other unes-
sential parts of the Discourse, labouring for an ap-
pearance of success and reputation to themselves
thereby, without a due attendance unto Christian
moderation, candour, and ingenuity, I shall take no
more notice of what they say or write, than 1 would
do of the greatest impertinences that can be reported
in this world. The same I say concerning opposi-
tions of the like nature unto any other writings of
mine ; a work which, as I hear, some are at present
engaged in ; I have somewhat else to do than to cast
away any part of the small remainder of my life in
that kind of controversial writings which good men
bewail, and wise men deride. Whereas, therefore,
the principal design of this Discourse, is to state the
doctrine of justification from the Scripture, and to
confirm it by the testimonies thereof, I shall not es-
teem it spoken against, unless our exposition of
Scripture testimonies, and the application of them

X TO THE HEADKll.

unto the present argument be disproved by just
rules of interpretation, and another sense of them be
evinced. All other things which I conceive neces-
sary to be spoken unto, in order unto the right un-
derstanding and due improvement of the truth
pleaded for, are comprised and declared in the en-
suing general Discourses to that purpose ; these few
things I thought meet to mind the reader of.

S. O.

From my study,
Muy the 30lb, 1677.

THE DOCTRINE

OF

JUSTIFICATION BY FAITH.

General considerations previously necessary unto the explanation of the
doctrine of justification.

That we may treat of the doctrine of justification usefully
unto its proper ends, which are the glory of God in Christ,
with the peace and furtherance of the obedience of believers,
some things are previously to be considered, which we must
have respect unto in the whole process of our discourse.
And among others that might be insisted on to the same
purpose, these that ensue are not to be omitted.

The first inquiry in this matter, in a way of duty,
is after the proper relief of the conscience of a sinner,
pressed and perplexed with a sense of the guilt of sin. For
justification is the way and means, whereby such a person
doth obtain acceptance before God, with a right and title
unto a heavenly inheritance. And nothing is pleadable in
this cause, but what a man would speak unto his own con-
science in that state, or into the conscience of another,
when he is anxious under that inquiry. Wherefore, the per-
son under consideration, that is, who is to be justified, is one
who in himself is atrejSi^c, B.om. iv. 5. * ungodly ;' and thereon
vTToSfKoc Tfo Gew, chap. iii. 19. ' guilty before God;' that is,
obnoxious, subject, liable, rw ^iKaiwiian rov Geou, chap. i. 32.
to the righteous sentential judgment of God; that 'he
who committeth sin,' who is any way guilty of it, is ' worthy
of death.' Hereupon such a person finds himself utto fca-
TciQav, Gal. iii. 10- under * the curse,' and ' the wrath of God'
therein 'abiding on him ;' John iii. 18. 36. In this condi-
tion he is avaTToXoyrjToc ; without plea, without excuse, by any
thing in and from himself, for his own relief; ' his mouth is
stopped;' Rom. iii. 19. For he is in the judgment of God

12 JHE DOCTRIXE 01-

declared in tliu ^cv'i\)tinc avyKXij^ug ixp' a/JiapTiav, Gal. ii.22.
every way * shut up under sin* and all the consequents of it.
Many evils in this condition are men subject unto, which
may be reduced unto those two of our first parents, wherein
they were represented. For first, they thought foolishly to
hide themselves from God; and then more foolishly would
have charged him as the cause of their sin. And such na-
turally are the thoughts of men under their convictions.
But whoeveris the subject of the justification inquired after,
is by various means brought into his apprehensions, who
cried, ' Sirs, what must I do to be saved ?

2. With respect unto this state and condition of men,
or men in this state and condition, the inquiry is, what
that is, upon the account whereof, God pardoneth all their
sins, receiveth them into his favour, declareth or pro-
nounceth them righteous, and acquitted from all guilt, re-
moves the curse, and turneth away all his wrath from them,
giving them right and title unto a blessed immortality or
life eternal. This is that alone wherein the consciences of
sinners in this estate are concerned. Nor do they inquire
after any thing, but what they may have to oppose unto, or
answer, the justice of God in the commands and curse of the
law, and what they may betake themselves unto, for the
obtaining of acceptance with him unto life and salvation.

That the apostle doth thus and no otherwise state this
whole matter, and in an answer unto this inquiry, declare
the nature of justification and all the causes of it, in the
third and fourth chapters of the Epistle to the Romans, and
elsewhere, shall be afterward declared and proved. And we
shall also manifest that the apostle James, in the second
chapter of his Epistle, doth not speak unto this inquiry, nor
give an answer unto it ; but it is of justification in another
sense, and to another purpose whereof he treateth. And
whereas we cannot either safely or usefully treat of this doc-
trine, but with respect unto the same ends for which it is
declared, and w hereunto it is applied, in the Scripture, we
should not, by any pretences, be turned aside from attending
unto this case and its resolution, in all our discourses on
this subject. For it is the direction, satisfaction, and peace
of the consciences of men, and not the curiosity of notions
or subtlety of disputations, which it is our duty to design.

JUSTIFICATION BY FAITH. ]3

And therefore I shall, as much as I possibly may, avoid all
those philosophical terms and distinctions wherewith this
evangelical doctrine hath been perplexed rather than illus-
trated. For more weight is to be put on the steady guid-
ance of the mind and conscience of one believer, really ex-
ercised about the foundation of his peace and acceptance
with God, than on the confutation of ten wrangling dis-
puters.

3. Now the inquiry, on what account, or for what cause
and reason a man may be so acquitted or discharged of sin,
and accepted with God as before declared, doth necessarily
issue in this; whether it be anything in ourselves, as our
faith, and repentance, the renovation of our natures, inherent
habits of grace, and actual works of righteousness which we
have done, or may do; or whether it be the obedience, righ-
teousness, satisfaction, and merit of the Son of God our
Mediator and surety of the covenant, imputed unto us. One
of these it must be, namely, something that is our own,
which, whatever may be the influence of the grace of God
unto it, or causality of it, because wrought in and by us, is
inherently our own in a proper sense ; or something, which
being not our own, not inherent in us, not wrought by us, is
yet imputed unto us, for the pardon of our sins, and the ac-
ceptation of our persons as righteous ; or the making of us
righteous in the sight of God. Neither are these things ca-
pable of mixture or composition ; Rom. xi. 6. Which of
these it is the duty, wisdom, and safety of a convinced sin-
ner to rely upon, and trust unto, in his appearance before
God, is the sum of our present inquiry.

4. The way whereby sinners do or ought to betake them-
selves unto this relief, on supposition that it is the righte-
ousness of Christ, and how they come to be partakers of,
or interested in, that which is not inherently their own, unto
as good benefit and as much advantage as if it were their
own, is of a distinct consideration. And as this also is
clearly determined in the Scripture, so it is acknowledged
in the experience of all them that do truly believe. Neither
are we in this matter much to regard the senses or arguings
of men, who were never thoroughly convinced of sin, nor
have ever in their own persons * fled for refuge unto the hope
set before them.'

14 THE DOCTRINE OF

5. These things, I say, are always to be attended unto, in
our whole disquisition into the nature of evangelical justifi-
cation; for without a constant respect unto them, we shall
quickly wander into curious and perplexed questions, where-
in the consciences of guilty sinners are not concerned; and
which therefore really belong not unto the substance or
truth of this doctrine, nor are to be immixed therewith. It is
alone the relief of those who are in themselves virodtKoi rtj
6£(^, guilty before, or obnoxious and liable to, the judgment
of God, that we inquire after. That this is not any thing in
or of themselves, nor can so be ; that it is a provision without
them, made in infinite wisdom and grace by the mediation
of Christ, his obedience and death therein, is secured in the
Scripture against all contradiction ; and it is the fundamen-
tal principle of the gospel; Matt. xi. 28.

6. It is confessed that many things for the declaration
of the truth and the order of the dispensation of God's grace
herein, are necessarily to be insisted on ; such are the nature
of justifying faith, the place and use of it in justification,
the causes of the new covenant, the true notion of the me-
diation and suretyship of Christ, and the like, v/hich shall
all of them be inquired into. But beyond v^hat tends di-
rectly unto the guidance of the minds, and satisfaction of
the souls of men, who seek after a stable and abiding foun-
dation of acceptance with God, we are not easily to be
drawn, unless we are free to lose the benefit and comfort of
this most important evangelical truth, in needless and un-
profitable contentions. And amongst many other miscar-
riages which men are subject unto whilst they are conver-
sant about these things, this in an especial manner is to be
avoided.

7. For the doctrine of justification is directive of Chris-
tian practice, and in no other evangelical truth is the whole
of our obedience more concerned ; for the foundation, rea-
sons, and motives of all our duty towards God are contained
therein. Wherefore, in order unto the due improvement of
them ought it to be taught, and not otherwise. That which
alone we aim (or ought so to do) to learn in it and by it, is
how we may get and maintain peace with God, and so to
live unto him, as to be accepted with him in what we do.
To satisfy the minds and consciences of men in these things,

JUSTIFICATION BY FAITH. 15

is this doctrine to be taught. Wherefore, to carrry it out of
the understandings of ordinary Christians, by speculative no-
tions and distinctions, is disserviceable unto the faith of the
church. Yea, the mixing of evangelical revelations with
philosophical notions hath been, in sundry ages, the poison
of religion. Pretence of accuracy and artificial skill in
teaching, is that v^^hich giveth countenance unto such a way
of handling sacred things. But the spiritual amplitude of
divine truths is restrained hereby, whilst low, mean, philoso-
phical senses are imposed on them. And not only so, but
endless divisions and contentions are occasioned and per-
petuated. Hence when any difference in religion is, in the
pursuit of controversies about it, brought into the field of
metaphysical respects and philosophical terms, whereof
there is noXvg vofiog £v3"a kuX tv^a, sufficient provision for the
supply of the combatants on both sides, the truth for the
most part, as unto any concernment of the souls of men
therein, is utterly lost, and buried in the rubbish of sense-
less and unprofitable words. And thus in particular, those
who seem to be well enough agreed in the whole doctrine of
justification, so far as the Scripture goeth before them, and
the experience of believers keeps them company, when once
they engage into their philosophical definitions and distinc-
tions, are at such an irreconcileable variance among them-
selves, as if they were agreed on no one thing that doth
concern it. For as men have various apprehensions in coin-
ing such definitions as maybe defensible against objections,
which most men aim at therein ; so no proposition can be
so plain (at least in ' materia probabili') but that a man ordi-
narily versed in pedagogical terms and metaphysical notions,
may multiply distinctions on every word of it.

8. Hence there hath been a pretence and appearance of
twenty several opinions among Protestants about justifica-
tion, as Bellarmine, and Vasquez, and others of the Papists
charge it against them out of Osiander, when the faith of
them ail was one and same; Bellar. lib. v. cap. 1. Vasq. in
1.2. qusest. 113. dis. 202. whereof we shall speak elsewhere.
When men are once advanced into that field of disputation,
which is all overgrown with thorns of subtleties, perplexed
notions, and futilous terms of art, they consider principally
how they may entangle others in it, scarce at all how they

16 THE DOCTHINi: OF

may get out of it themselves. And in this posture they
oftentimes utterly forget the business which they are about,
especially in this matter of justification ; namely, how a
guilty sinner may come to obtain favour and acceptance
with God. And not only so, but I doubt they oftentimes
dispute themselves beyond what they can well abide by,
when they return home unto a sedate meditation of the state
of thinQS between God and their souls. And I cannot much
value their notions and sentiments of this matter, who ob-
ject and answer themselves out of a sense of their own ap-
pearance before God, much less of theirs who evidence an
open inconformity unto the grace and truth of this doctrine
in their hearts and lives.

9. Wherefore, we do but trouble the faith of Christians
and the peace of the true church of God, whilst we dispute
about expressions, terms, and notions, when the substance
of the doctrine intended, may be declared and believed,
without the knowledge, understanding, or use of any of
them. Such are those in whose subtle management the
captious art of wrangling doth principally consist. A dili-
gent attendance unto the revelation made hereof in the
Scripture, and an examination of our own experience there-
by, is the sum of what is required of us for the right under-
standing of the truth herein. And every true believer who
is taught of God, knows how to put his whole trust in Christ
alone, and the grace of God by him, for mercy, righteous-
ness, and glory, and not at all concern himself with those
loads of thorns and briers, which under the names of defi-
nitions, distinctions, accurate notions, in a number of ex-
otic, pedagogical and philosophical terms, some pretend to
accommodate them withal.

10. The Holy Ghost, in expressing the most eminent acts
in our justification, especially as unto our believing, or the
acting of that faith whereby we are justified, is pleased to
make use of many metaphorical expressions. For any to
use them now in the same way, and to the same purpose, is
esteemed rude, undisciplinary, and even ridiculous ; but on
what grounds ? He that shall deny, that there is more spiri-
tual sense and experience conveyed by them into the hearts
and minds of believers (which is the life and soul of teach-
ing things preictical), than in the most accurate philosophi-

JUSTIFICATION BY FAITH. 17

cul expressions, is himself really ignorant of the whole truth
in this matter. The propriety of such expressions belongs,
and is confined unto, natural science ; but spiritual truths
are to be taught, not in the words which man's wisdom
teacheth, but which the Holy Ghost teacheth, comparing
spiritual things with spiritual, God is wiser than man ;
and the Holy Ghost knows better what are the most expe-
dient ways for the illumination of our minds with that
knowledge of evangelical truths, which it is our duty to have
and attain, than the wisest of us all. And other knowledge
of, or skill in, these things, than what is required of us in a
way of duty, is not to be valued.

It is therefore to no purpose to handle the mysteries of
the gospel, as if Holcot and Bricot, Thomas and Gabriel,
with all the Sententiarists, Summists, and Quodlibetarians
of the old Roman peripatetical school, were to be raked out
of their graves to be our guides. Especially will they be
of no use unto us, in this doctrine of justification. For
whereas they pertinaciously adhered unto the philosophy of
Aristotle, who knew nothing of any righteousness, but what
is a habit inherent in ourselves, and the acts of it, they
wrested the whole doctrine of justification unto a compli-
ance therewithal. So Pighius himself complained of them.
Controv. 2. * Dissimulare non possumus, banc vel primam
doctrines Christianas partem (de justificatione) obscuratam
magis quam illustratam a scholasticis, spinosis plerisque
quaestionibus, et definit.ionibus, secundum quas nonnulli
magno supercilio primam in omnibus autoritatem arro-
gantes,' &c.

Secondly, A due consideration of him with whom in this
matter we have to do, and that immediately, is necessary unto
a right stating of our thoughts about it. The Scripture ex-
presseth it emphatically, that it is ' God that justifieth,' Rom.
viii. 33. and he assumes it unto himself, as his prerogative
to do what belongs thereunto. ' I, even I, am he that blotteth
out thy transgressions for mine own sake, and will not re-
member thy sins ;' Isa. xliii. 25. And it is hard in my appre-
hension, to suggest unto him, any other reason or conside-
ration of the pardon of our sins ; seeing he hath taken it on
him to do it for his own sake, that is, for the Lord's sake,
Dan. ix. 17. in whom * all the seed of Israel are justified ;'

VOL. XI. c

18 THE DOCTRINE OF

Isa. xlv. 25. In his siglit, before his tribunal it is, that men
are justified or condemned, Psal cxliii. 2. 'Enter not into
judgment with thy servant; for in thy sight shall no man
living be justified/ And the whole work of justification,
with all that belongeth thereunto, is represented after the
manner of a juridical proceeding before God's tribunal, as
we shall see afterward. Therefore saith the apostle, * by
the deeds of the law shall no flesh be justified in his sight;'
Rom. iii. 20. However any man be justified in the sight of
men or angels by their own obedience or deeds of the law,
yet in his sight none can be so.

Necessary it is unto any man who is to come unto a trial,
in the sentence whereof he is greatly concerned, duly to
consider the judge before whom he is to appear, and by
whom his cause is finally to be determined. And if we
manage our disputes about justification without a continual
regard unto him, by whom we must be cast or acquitted,
we shall not rightly apprehend what our plea ought to be.
Wherefore the greatness, the majesty, the holiness, and so-
vereign authority of God, are always to be present with us
in a due sense of them, when we inquire how we may be jus-
tified before him. Yet is it hard to discern how the minds
of some men are influenced by the consideration of these
things, in their fierce contests for the interest of their own
works in their justification ; * precibus aut precio ut in ali-
qua parte haereant.' But the Scripture doth represent unto
us what thoughts of him, and of themselves, not only sin-
ners, but saints also, have had, and cannot but have, upon
near discoveries and effectual conceptions of God and his
greatness. Thoughts hereof ensuing on a sense of the
guilt of sin, filled our first parents with fear and shame, and
put them on that foolish attempt of hiding themselves from
him. Nor is the wisdom of their posterity one jot better
under their convictions, without a discovery of the promise.
That alone makes sinners wise, which tenders them relief.
At present, the generality of men are secure, and do not
much question but that they shall come off well enough one
way or other, in the trial they are to undergo. And as such
persons are altogether indifferent what doctrine concerning
justification is taught and received; so for the most part for
tberaselves, they incline unto that declaration of it which

JUSTIFICATION BY FAITH. 19"

best suits their own reason, as influenced with self-conceit,
and corrupt affections. The sum hereof is, that what they
cannot do themselves, what is wanting that they may be
saved, be it more or less, shall one way or other be made up
by Christ, either the use or the abuse of which persuasion
is the greatest fountain of sin in the world, next unto the
depravation of our nature. And whatever be, or may be
pretended unto the contrary, persons not convinced of sin,
not humbled for it, are in all their ratiocinations about spi-
ritual things, under the conduct of principles so vitiated
and corrupted. See Matt, xviii. 3, 4. But when God is
pleased by any means to manifest his glory unto sinners,
all their prefidences and contrivances do issue in dreadful
horror and distress. An account of their temper is given us,
Isa. xxxiii. 14. 'The sinners in Sion are afraid; fearfulness
hath surprised the hypocrites. WJio among us shall dwell
with the devouring fire ? who among us shall dwell with
everlasting burnings V Nor is it thus only with some pecu-
liar sort of sinners. The same will be the thoughts of all
guilty persons at some time or other. For those who
through sensuality, security, or superstition, do hide them-
selves from the vexation of them in this world, will not fail
to meet with them when their terror shall be increased, and
become remediless. * Our God is a consuming fire;' and
men will one day find, how vain it is to set their briers and
thorns against him in battle array. And we may see what
extravagant contrivances convinced sinners will put them-
selves upon, under any real view of the majesty and holi-
ness of God; Micah vi. 6, 7. 'Wherewith,' saith one of them,
'shall I come before the Lord, and bow myself before the
high God ? shall I come before him with burnt-offerings,
with calves of a year old ? will the Lord be pleased with
thousands of rams, or with ten thousands of rivers of oil ?
shall I give my first-born for my transgression, the fruit of
my body for the sin of my soul ?' Neither shall I ever think
them meet to be contended withal about the doctrine of
justification, who take no notice of these things, but rather
despise them.

This is the proper effect of the conviction of sin, strength-
ened and sharpened with the consideration of the terror of
the Lord, who is to judge concerning it. And this is that

c 2

20 THE DOCTRINE OF

wliich ill the papacy meeting with an ignorance of the righ-
teousness of God, hath produced innumerable superstitious
inventions for the appeasing of the consciences of men, who-
by any means fall under the disquietments of such convic-
tions. For they quickly see that nothing of the obedience
which God requireth of them, as it is performed by them,
will justify them before this high and holy God. Where-
fore, they seek for shelter in contrivances about things that
he hath not commanded, to try if they can put a cheat upon
their consciences, and find relief in diversions.

Nor is it thus only with profligate sinners upon their
convictions; but the best of men, when they have had near
and efficacious representations of the greatness, holiness,
and glory of God, have been cast into the deepest self-
abasement, and most serious renunciations of all trust or
confidence in themselves. So the prophet Isaiah, upon his
vision of the glory of the Holy One, cried out, ' Woe is me,
I am undone, because I am a man of unclean lips ;' chap,
vi. 5. nor was he relieved but by an evidence of the free
pardon of sin ; ver. 7. So holy Job, in all his contests with
his friends, who charged him with hypocrisy, and his being
a sinner guilty in a peculiar manner above other men, with
assured confidence and perseverance therein, justified his
sincerity, his faith and trust in God, against their whole
charge, and every parcel of it. And this he doth with such
a full satisfaction of his own integrity, as that not only he
insists at large on his vindication;, but frequently appeals
unto God himself, as unto the truth of his plea. For he
directly pursues that counsel with great assurance, which
the apostle James so long after gives unto all believers ; nor
is the doctrine of that apostle more eminently exemplified
in any one instance throughout the whole Scripture than
in him. For he sheweth his faith by his works, and pleads
his justification thereby. As Job justified himself, and
was justified by his works, so we allow it the duty of every
believer to be. His plea for justification by works, in the
sense wherein it is so, was the most noble that ever was in
the world, nor was ever any controversy managed upon a
greater occasion.

At length this Job is called into the immediate presence
of God, to plead his own cause, not now as stated betweea

JUSTIFICATION BY FAITH. 21

liim and his friends, whether he were a hypocrite or no, or
whether his faith or trust in God was sincere, but as it was
stated between God and hirn, wherein he seemed to have
made some undue assumptions on his own behalf. The
question was now reduced unto this ; on what grounds he
might or could be justified in the sight of God ? To pre-
pare his mind unto a right judgment in this case, God
manifests his glory unto him, and instructs him in the
greatness of his majesty and power. And this he doth by
a multiplication of instances, because under our tempta-
tions we are very slow in admitting right conceptions of
God. Here the holy man quickly acknowledged, that the
state of the case was utterly altered. All his former pleas
of faith, hope, and trust in God, of sincerity in obedience,
which with so much earnestness he before insisted on, are
jiow quite laid aside. He saw well enough that they were
not pleadable at the tribunal before which he now appeared,
so that God should enter into judgment with him thereon,
with respect unto his justification. Wherefore, in the deepest
self-abasement and abhorrency, he betakes himself unto
sovereign grace and mercy. For ' then Job answered the
Lord, and said, Behold I am vile j what shall I answer thee ?
I will lay mine hand upon my mouth. Once have I spoken,
but I will not answer ; yea, twice ; but I will proceed no
farther ;' Job xl. 3 — 5. And again, * Hear, I beseech thee,
and I will speak ; I will demand of thee, and declare thou
unto me. I have heard of thee by the hearing of the ear:
but now mine eye seeth thee. Wherefore I abhor myself,
and repent in dust and ashes ;' chap. xlii. 4 — 6. Let any
men place themselves in the condition wherein now Job
was, in the immediate presence of God ; let them attend
unto what he really speaks unto them in his word, namely,
what they will answer unto the charge that he hath against
them, and what will be their best plea before his tribunal,
that they may be justified. I do not believe that any man
living hath more encouraging grounds to plead for an inte-
rest in his own faith and obedience in his justification before
God, than Job had ; although I suppose he had not so
much skill to manage a plea to that purpose, with scholastic
notions and distinctions as the Jesuits have; but, how-
ever we may be harnessed with subtle arguments and

Jg THE DOCTRINE OF

solutions, I fear it will not be safe for us to adventure far-
ther upon God than he durst to do-
There was of old a direction for the visitation of the
sick, composed, as they say, by Anselm, and published by
Casparus Ulenbergius, which expresseth a better sense of
these thincrs than some seem to be convinced of. ' Credisne
te non posse salvari nisi per mortem Christi ? Respondet
infirmus, etiam ; tum dicit illi ; Age ergo dum superest in
te anima, in hac sola morte fiduciam tuam constitue; in
nulla alia re fiduciam habe, huic morti te totum committe,
hac sola te totum contege, totum immisce te in hac morte,
in hac morte totum te involve. Et si Dominus te voluerit
judicare. Die, Domine, mortem Domini nostri Jesu Christi
objicio inteV me et tuum judicium, aliter tecum non con-
tendo. Et si tibi dixerit quia peccator es, die, mortem
Domini nostri Jesu Christi pono inter me et peccata mea.
Si dixerit tibi quod meruisti damnationem ; die, Domine,
mortem Domini nostri Jesu Christi obtendo inter te et mala
merita mea, ipsiusque merita oiFero pro merito quod ego de-
buissem habere nee habeo ; si dixerit quod tibi est iratus,
die, Domine, mortem Domini Jesu Christi oppono inter me
et iram tuam.' That is, ' Dost thou believe that thou canst
not be saved but by the death of Christ ? The sick man
answereth, yes ; then let it be said unto him. Go to then,
and whilst thy soul abideth in thee, put all thy confidence
in this death alone, place thy trust in no other thing, com-
mit thyself wholly to this death, cover thyself wholly with
this alone, cast thyself wholly on this death, wrap thyself
wholly in this death. And if God would judge thee, say.
Lord, I place the death of our Lord Jesus Christ between
me and thy judgment; and otherwise I will not contend,
or enter into judgment with thee. And if he shall say
unto thee, that thou art a sinner, say, I place the death of
our Lord Jesus Christ between me and my sins. If he
shall say unto thee, that thou hast deserved damnation ;
say, Lord, I put the death of our Lord Jesus Christ between
thee and all my sins ; and I offer his merits for my own,
which I should have, and have not. If he say that he is
angry with thee, say, Lord, I place the death of our Lord
Jesus Christ between me and thy anger.' Those who gave
these directions, seem to have been sensible of what it is to

JUSTIFICATION BY FAITH. 2^

appear before the tribunal of God; and how unsafe it will
be for us there to insist on any thing in ourselves. Hence
are the words of the sameAnselin in his meditations: *Con-
scientia mea meruit damnationem, et penitentia mea non
sufficit ad satisfactionem ; sed certum est quod misericordia
tua superat omnem offensionem.' * My conscience hath de-
served damnation, and my repentance is not sufficient for
satisfaction, but most certain it is, that thy mercy aboundeth
above all offence.' And this seems to me a better direc-
tion than those more lately given by some of the Roman
church : such is the prayer suggested unto a sick man, by
Johan. Polandus, lib. Methodus in adjuvandis morientibus.
' Domine Jesu, conjunge, obsecro, obsequium meumcum om-
nibus quae tu egisti, et passus es ex tam perfecta charitate
et obedientia. Et cum divitiis satisfactionum et meritorum
dilectionis, patri eeterno illud offerre digneris.' Or that of a
greater author, Antidot. Anim-de, fol. 17. ' Tu hinc o rosea
martyrum turba offer pro me, nunc et in hora mortis mese,
merita fidelitatum, constantige, et pretiosi sanguinis, cum
sanguine agni immaculati, pro omnium salute effusi.* Je-
rome, long before Anselm, spake to the same purpose. 'Cum
diesjudicii aut dormitionis advenerit, omnes manus dissol-
ventur; quibus dicitur in alio loco, confortamini manus
dissolutee ; dissolventur autem manus, quia nullum opus
dignum Dei justitia reperiatur, et non justificabitur in con-
spectu ejus omnis vivens, unde propheta dicit in psalmo, si
iniquitates attendas Domine, quis sustinebit, lib. vi. in Isa.
xiii. 65 7. * When the day of judgment, or of, death,
shall come, all hands will be dissolved' (that is, faint
or fall down), * unto which it is said in another place, be
strengthened ye hands that hang down. But all hands
shall be melted down' (that is, all men's strength and confi-
dence shall fail them), ' because no works shall be found
which can answer the righteousness of God ; for no flesh
shall be justified in his sight. Whence the prophet says in
the psalm. If thou. Lord, shouldst mark iniquity, who
should stand V And, Ambrose, to the same purpose, * Nemo
ergo sibi arroget, nemo de meritis glorietur, nemo de potes-
tate se jactet, omnes speremus per Dominum Jesum miseri-
cordiam invenire, quoniam omnes ante tribunal ejus stabi-
mus, de illo veniam, de illo indulgentiam postulabo, quaenam

24 THE DOCTUINt: OF

spes alia peccatoribus,' in Psal. cxix. Resh. * Let no man
arrogate any tiling unto himself, let no man glory in his own
merits or good deeds, let no man boast of his power, let us
all hope to find mercy by our Lord Jesus, for we shall all
stand before his judgment-seat. Of him will I beg pardon,
of him will I desire indulgence, what other hope is there for
sinners?'

Wherefore, if men will be turned off from a continual re-
gard unto the greatness, holiness, and majesty of God, by
their inventions in the heat of disputation ; if they do forget
a reverential consideration of what will become them, and
what they may betake themselves unto, when they stand
before his tribunal ; they may engage into such apprehen-
sions, as they dare not abide by in their own personal triaL
For * how shall man be just with God V Hence it hath been
observed, that the schoolmen themselves, in their medita-
tions and devotional writings, wherein they had immediate
thoughts of God with whom they had to do, did speak quite
another language as to justification before God, than they
do in their wrangling, philosophical, fiery disputes about it.
And I had rather learn what some men really judge about
their own justification from their prayers, than their writ-
ings. Nor do I remember, that I did ever hear any good
man in his prayers, use any expressions about justification,
pardon of sin, and righteousness before God, wherein any
plea from any thing in ourselves was introduced or made use
of. The prayer of Daniel hath in this matter been the sub-
stance of their supplications. * O Lord, righteousness be-
longeth unto thee, but unto us confusion of faces. We do
not present our supplications before thee for our own
righteousness, but for thy great mercies. O Lord, hear ; O
Lord, forgive ; for thine own sake, O my God ;' Dan. ix. 7.
18, 19. Or that of the psalmist, ' Enter not into judgment
with thy servant, O Lord, for in thy sight shall no man living
be justified;' Psal. cxliii. 2. Or, * If thou, Lord, mark ini-
quity, Lord, who shall stand ? But there is forgiveness with
thee, that thou mayest be feared ;' Psal. cxxx. 2 — 4. On
which words, the exposition of Austin is remarkable, speak-
ing of David, and applying it unto himself: * Ecce clamat
sub molibus iniquitatum suarum. Circumspexit se, circum-
spexit vitam suam, vidit illam undique flagitiis coopertam ;

JUSTIFICATION BY FAITH. 25

qoacunque respexit, nihil in se boni invenit : et cum tanta
ettam multapeccata undique videret,tanquamexpavescens,
exclamavit, si iniquitates observaris Domine, quis sustinebit?
vidit enim prope totam vitam humanam circumlatrari pec-
catis ; accusari omnes conscientias cogitationibus siiis ; non
inveniri cor castum prsesumens de justitia ; quod quia inve-
niri non potest, prsesumat ergo omnium cor de misericordia
Domini Dei sui, et dicat Deo, si iniquitates observaris Do-
mine, Domine quis sustinebit ? Quae autem est spes ?
quoniam apud te propitiatio est.' And whereas we may
and ought to represent unto God, in our supplications, our
faith, or what it is that we believe herein, I much question,
whether some men can find in their hearts to pray over and
plead before him, all the arguments and distinctions they
make use of, to prove the interest of our works and obedience
in our justification before him, or * enter into judgment'
with him, upon the conclusions which they make from them.
Nor will many be satisfied to make use of that prayer, which
Pelagius taught the widow, as it was objected to him in
the Diaspolitan Synod. * Tu nosti Domine, quam sanctae,
quam innocentes, quam purse ab omni fraude et rapina quas
ad te expando manus; quam justa, quam immaculata labia
et ab omni mendacio libera, quibus tibi ut mihi miserearis
preces fundo.' * Thou knowest, O Lord, how holy, how in-
nocent, how pure from all deceit and rapine, are the hands
which I stretch forth unto thee; how just, how unspotted
with evil, how free from lying are those lips wherewith I
pour forth prayers unto thee, that thou wouldest have mercy
on me.' And yet although he taught her so to plead her
own purity, innocency, and righteousness before God, yet
he doth it not, as those whereon she might be absolutely
justified, but only as the condition of her obtaining mercy.
Nor have I observed that any public liturgies (the mass-
book only excepted, wherein there is a frequent recourse
unto the merits and intercession of saints) do guide men in
their prayers before God, to plead any thing for their ac-
ceptance with him, or as the means or condition thereof,
but grace, mercy, the righteousness and blood of Christ
alone.

Wherefore, I cannot but judge it best (others may think

26 THE DOCTRINE OF

of it as they please), for tliose who would teach or learn the
doctrine of justification in a due manner, to place their con-
sciences in the presence of God, and their persons before
his tribunal, and then upon a due consideration of his great-
ness, power, majesty, righteousness, holiness, of the terror
of his glory, and sovereign authority, to inquire what the
Scripture, and a sense of their own condition directs them
unto as their relief and refuge, and what plea it becomes
them to make for themselves. Secret thoughts of God and
ourselves, retired meditations, the conduct of the spirit in
humble supplications, death-bed preparations for an imme-
diate appearance before God, faith and love in exercise on
Christ, speak other things for the most part, than many
contend for.

Thirdly, A clear apprehension and due sense of the great-
ness of our apostacy from God, of the depravation of our na-
tures thereby, of the power and guiltof sin,of the holiness and
severity of the law, are necessary unto a right apprehension
of the doctrine of justification. Therefore, unto the decla-
ration of it doth the apostle premise a lar-ge discourse,
thoroughly to convince the minds of all that seek to be jus-
tified, with a sense of these things ; Rom. i. ii. iii. The
rules which he hath given us, the method which he pre-
scribeth, and the ends which he designeth, are those which
we shall choose to follow. And, he layeth it down in gene-
ral, ' That the righteousness of God is revealed from faith
to faith, and that the just shall live by faith;' chap. i. 17.
But he declares not in particular the causes, nature, and
way of our justification, until he hath fully evinced that
all men are shut up under the state of sin, and manifested
how deplorable their condition is thereby. And in the igno-
rance of these things, in the denying or palliating of them,
layeth the foundation of all misbelief about the grace of
God. Pelagianism, in its first root, and all its present
branches, is resolved thereinto. For not apprehending the
dread of our original apostacy from God, nor the conse-
quence of it in the universal depravation of our nature,
they disown any necessity either of the satisfaction of Christ,
or the efficacy of divine grace for our recovery or restora-
tion. So upon the matter the principal ends of the mission

JUSTIFICATION BY FAITH- 27

both of the Son of God, and of the Holy Spirit, are re-
nounced ; which issues in the denial of the Deity of the
one and the personality of the other. The fall which we
had, being not great, and the disease contracted thereby
being easily curable, and there being little or no evil in these
things which are now unavoidable unto our nature, it is no
great matter to be freed or justified from all, by a mere act
of favour on our own endeavours ; nor is the efficacious
grace of God any way needful unto our sanctification and
obedience, as these men suppose.

When these or the like conceits are admitted, and the
minds of men by them kept off from a due apprehension of
the state and guilt of sin, and their consciences from being
affected with the terror of the Lord and curse of the law
thereon ; justification is a notion to be dealt withal pleasantly
or subtilely, as men see occasion. And hence arise the dif-
ferences about it at present, I mean those which are really
such, and not merely the different ways whereby learned
men express their thoughts and apprehensions concerning it.

By some the imputation of the actual apostacy and trans-
gression of Adam, the head of our nature, whereby his sin
became the sin of the world, is utterly denied. Hereby both
the ground the apostle proceedeth on, in evincing the neces-
sity of our justification, or our being made righteous by the
obedience of another, and all the arguments brought in the
confirmation of the doctrine of it, in the fifth chapter of his
Epistle to the Romans, are evaded and overthrown. Socinus,
de Servator. par. 4. cap. 6. confesseth that place to give
great countenance unto the doctrine of justification by the
imputation of the righteousness of Christ ; and therefore,
he sets himself to oppose with sundry artifices the imputa-
tion of the sin of Adam, unto his natural posterity. For he
perceived well enough that upon the admission thereof, the
imputation of the righteousness of Christ unto his spiritual
seed, would unavoidably follow according unto the tenor of
the apostle's discourse.

Some deny the depravation and corruption of our nature,
which ensued on our apostacy from God, and the loss of his
image. Or if they do not absolutely deny it, yet they so ex-
tenuate it as to render it a matter of no great concern unto
us. Some disease and distemper of the soul they will ac-

28 THE DOCTRINE OF

knowledge, arising from the disorder of our affections,
whereby we are apt to receive in such vicious habits and
customs, as are in practice in the world. And as the guilt
hereof is not much, so the danger of it is not great. And as
for any spiritual filth or stain of our nature that is in it, it is
clear washed away from all by baptism. That deformity of
soul which came upon us in the loss of the image of God,
wherein the beauty and harmony of all our faculties, in all
their actings, in order unto their utmost end, did consist;
that enmity unto God, even in the mind which ensued there-
on ; that darkness which our understandings were clouded,
yea, blinded withal ; the spiritual death which passed on
the whole soul, and total alienation from the life of God ;
that impotency unto good, that inclination unto evil, that
deceitfulness of sin, that power and efficacy of corrupt
lusts, which the Scriptures and experience so fully charge
on the state of lost nature, are rejected as empty notions or
fables. No wonder if such persons look upon imputed righ-
teousness as the shadow of a dream, who esteem those things
which evidence its necessity, to be but fond imaginations.
And small hope is there to bring such men to value the
righteousness of Christ, as imputed to them, who are so un-
acquainted with their own unrighteousness inherent in them.
Until men know themselves better, they will care very little
to know Christ at all.

Against such as these the doctrine of justification may
be defended, as we are obliged to contend for the faith once
delivered unto the saints, and as the mouth of gainsayers
are to be stopped. But to endeavour their satisfaction in
it, whilst they are under the power of such apprehensions, is
a vain attempt. As our Saviour said unto them unto whom
he had declared the necessity of regeneration, * if I have
told you earthly things and you believe not, how shall ye
believe if I tell you heavenly things?' so may we say, if
men will not believe those things, whereof it would be mar-
vellous, but that the reason of it is known, that they have
not an undeniable evidence and experience in themselves,
how can they believe those heavenly mysteries which re-
spect a supposition of that within themselves, which they
will not acknowledge.

Hence some are so far from any concernment in a perfect

JUSTIFICATION BY FAITH. 29

righteousness to be imputed unto them, as that they boast of
a perfection in themselves. So did the Pelagians of old,
glory of a sinless perfection in the sight of God, even when
they were convinced of sinful miscarriages in the sight of
men, as they are charged by Jerome, lib. 2. Dialog, and by
Austin, lib. 2. contra Julian, cap. 8. Such persons are not
* Subjecta capacia auditionis Evangelicae.' Whilst men
have no sense in their own hearts and consciences of the
spiritual disorder of their souls, of the secret continual act-
ings of sin with deceit and violence, obstructing all that is
good, promoting all that is evil, defiling all that is done by
them through the lusting of the flesh against the Spirit as
contrary unto it, though no outward perpetration of sin nor
actual omission of duty do ensue thereon ; who are not en-
gaged in a constant watchful conflict against the first mo-
tions of sin, unto whom they are not the greatest burden
and sorrow in this life, causing them to cry out for deliver-
ance from them ; who can despise those who make acknow-
ledgments in their confession unto God, of their sense of
these things, with the guilt wherewith they are accompanied,
will, with an assured confidence, reject and contemn what is
offered about justification through the obedience and righ-
teousness of Christ imputed to us. For no man will be so
fond as to be solicitous of a righteousness that is not his
own, who hath at home in a readiness that which is his own,
which will serve his turn. It is therefore the ignorance of
these things alone, that can delude men into an apprehen-
sion of their justification before God, by their own personal
righteousness. For if they were acquainted with them, they
would quickly discern such an imperfection in the best of
their duties, such a frequency of sinful irregularities in
their minds, and disorders in their affections, such an unsuit-
ableness in all that they are and do, from the inward frames
of their hearts unto all their outward actions, unto the
greatness and holiness of God, as would abate their confi-
dence in placing any trust in their own righteousness for
their justification.

By means of these and the like presumptuous conceptions
of unenlightened minds, the consciences of men are kept off*
from being affected with a due sense of sin, and a serious
consideration how they may obtain acceptance before God.

so THE DOCTRINE OF

Neither the consideration of the holiness or terror of the
Lord ; nor the severity of the law, as it indispensably re-
quireth a righteousness in compliance with its commands ;
nor the promise of the gospel, declaring and tendering a
righteousness, the righteousness of God, in answer there-
unto ; nor the uncertainty of their own minds upon trials and
surprisals, as having no stable ground of peace to anchor on ;
nor the constant secret disquietment of their consciences,
if not seared or hardened through the deceitfulness of sin ;
can prevail with them whose thoughts are prepossessed with
such slight conceptions of the state and guilt of sin, to fly
for refuge unto the only hope that is set before them, or
really and distinctly to comport with the only way of deli-
verance and salvation.

Wherefore, if we would either teach or learn the doctrine
of justification in a due manner, a clear apprehension of the
greatness of our apostacy from God, a due sense of the
guilt of sin, a deep experience of its power, all with respect
unto the holiness and law of God, are necessary unto us.
We have nothing to do in this matter with men, who, through
the fever of pride, have lost the understanding of their own
miserable condition. For, 'Natura sic apparet vitiata, ut
hoc majoris vitii sit non videre,' Austin. The whole need
not the physician, but the sick. Those who are pricked
unto the heart for sin, and cry out, What shall we do to be
saved ? will understand what we have to say. Against others
we must defend the truth, as God shall enable. And it may
be made good by all sorts of instances, that as men rise in
their notions about the extenuation of sin, so they fall in
their regard unto the grace of our Lord Jesus Christ. And
it is no less true also on the other hand, as unbelief worketh
in men a disesteem of the person and righteousness of Christ,
they are cast inevitably to seek for countenance unto their
own consciences, in the extenuation of sin. So insensibly
are the minds of men diverted from Christ, and seduced to
place their confidence in themselves. Some confused respect
they have unto him, as a relief they know not how nor where-
in ; but they live in that pretended height of human wisdom,
to trust to themselves. So they are instructed to do by
the best of the philosophers. * Unum bonum est, quod
beatse vitce causa et firmamentum est, tibi fidere.' Senec.

JUSTIFICATION BY FAITH. 31

Epist. 31. Hence also is the internal sanctifying grace of
God, among many equally despised with the imputation of
the righteousness of Christ. The sum of their faith, and of
their arguments in the confirmation of it, is given by the
learned Roman orator and philosopher. ' Virtutem,' saith
he, ' nemo unquam Deo acceptam retulit ; nimirum recte.
Propter virtutem enim jure laudamur, et in virtute recte glo-
riamur, quod non contingeret, si donum a Deo, non a nobis
haberemus.' Tull. de Nat. Deor.

Fourthly, The opposition that the Scripture makes be-
tween grace and wT»rks in general, with the exclusion of the
one and the assertion of the other in our justification, deserves
a previous consideration. The opposition intended is not
made between grace and works, or our own obedience, as
unto their essence, nature, and consistency, in the order and
method of our salvation, but only with respect unto our jus-
tification. I do not design herein to plead any particular
testimonies of Scripture, as unto their especial sense or de-
claration of the mind of the Holy Ghost in them, which will
afterward be with some diligence inquired into ; but only to
take a view, which way the eye of the Scripture guides our
apprehensions, and what compliance there is in our own ex-
perience with that guidance.

The principal seat of this doctrine, as will be confessed
by all, is in the Epistles of Paul unto the Romans and Gala-
tians, whereunto that also of the Hebrews may be added.
But in that unto the Romans it is most eminently declared.
For therein is it handled by the apostle exprofesso, at large,
and that both doctrinally, and in the way of controversy
with them by whom the truth was opposed. And it is*
worth our consideration what process he makes towards the
declaration of it, and what principles he proceeds upon
therein.

1. He lays it down as the fundamental maxim which he
would proceed upon, or as a general thesis including the sub-
stance of what he designed to explain and prove, that, in the
gospel the ' righteousness of God is revealed from faith to
faith: as it is written. The just shall live by faith;' chap.i. 17.
All sorts of men who had any knowledge of God and them-
selves, were then, as they must be always, inquiring, and in
one degree or other labouring after righteousness. For this

32 THE DOCTRINE OF

they looked on, and that justly, as the only means of an ad-
vantageous relation between God and themselves. Neither
had the generality of men any other thoughts, but that this
righteousness must be their own, inherent in them, and per-
formed by them, as Rom. x. 3. For as this is the language
of a natural conscience, and of the law, and suited unto all
philosophical notions concerning the nature of righteous-
ness ; so whatever testimony was given of another kind in
the law and the prophets, (as such a testimony is given unto
a righteousness of God without the law, chap. iii. 21.) there
was a veil upon it, as to the understanding of all sorts of
men. As, therefore, righteousness is that which all men seek
after, and cannot but seek after, who design or desire ac-
ceptance with God, so it is in vain to inquire of the law,
of a natural conscience, of philosophical reason, after any
righteousness but what consists in inherent habits and acts
of our own. Neither law, nor natural conscience, nor rea-
son, do know any other. But in opposition unto this righ-
teousness of our own, and the necessity thereof, testified
unto by the law in its primitive constitution, by the natural
light of conscience, and the apprehension of the nature of
things by reason, the apostle declares, that in the gospel
there is revealed another righteousness, which is also the
righteousness of another, the righteousness of God, and that
from faith to faith. For not only is the righteousness itself
revealed, alien from those other principles ; but also the
manner of our participation of it, or its communication unto
us, ' from faith to faith' (the faith of God in the revelation,
and our faith in the acceptation of it, being only here con-
cerned), is an eminent revelation. Righteousness, of all
things, should rather seem to be from works unto works,
from the work of grace in us, to the works of obedience done
by us, as the Papists affirm. No, saith the apostle, it is
* from faith to faith,' whereof afterward.

This is the general thesis the apostle proposeth unto
confirmation, and he seems therein to exclude from justifi-
cation every thing but the righteousness of God and the
faith of believers. And to this purpose he considers all per-
sons that did or might pretend unto righteousness, or seek
after it, and all ways and means whereby they hoped to at-
tain unto it, or whereby it might most probably be obtained.

JUSTIFICATION BY FAITH. 33

declaring the failing of all persons, and the insufficiency of
all means as unto them, from the obtaining a righteousness of
our own before God. And as unto persons,

1. He considers the Gentiles, with all their notions of
God, their practice in religious worship, with their conver-
sation thereon. And from the whole of what might be ob-
served amongst them, he concludes that they neither were,
nor could be, justified before God, but that they were all,
and most deservedly, obnoxious unto the sentence of death.
And whatever men may discourse concerning the justification
and salvation of any, without the revelation of the righte-
ousness of God by the gospel * from faith to faith/ it is ex-
pressly contradictory to his whole discourse, chap. i. from
ver. 19. to the end.

2. He considers the Jews, who enjoyed the written law,
and the privileges wherewith it was accompanied, especially
that of circumcision, which was the outward seal of God's
covenant. And on many considerations, with many argu-
ments, he excludes them also from any possibility of attain-
ing justification before God by any of the privileges they
enjoyed, or their own compliance therewithal, chap. ii. And
both sorts he excludes distinctly from this privilege of righte-
ousness before God, with this one argument, that both of
them sinned openly against that which they took for the
rule of their righteousness; namely, the Gentiles against the
light of nature, and the Jews against the law ; whence it
inevitably follows, that none of them could attain unto the
righteousness of their own rule. But he proceeds farther
unto that which is common to them all. And,

3. He proves the same against all sorts of persons, whe-
ther Jews or Gentiles, from the consideration of the universal
depravation of nature in them all, and the horrible eflTects
that necessarily ensue thereon in the hearts and lives of men,
chap. iii. so evidencing, that as they all were, so it could
not fall out but that all must be, shut up under sin, and come
short of righteousness. So from persons he proceeds to
things or means of righteousness. And,

4. Because the law was given of God immediately, as
the whole and only rule of our obedience unto him, and the
works of the law are therefore all that is required of us,
these may be pleaded with some pretence as those whereby

VOL. XI. D

34 TlIE DOCTRINE OF

we may be justified. Wherefore in particular he considers
the nature, use, and end of the law, manifesting its utter in-
sufficiency to be a means of our justification before God;,
chap. iii. 19, 20.

5. It may be yet objected, that the law and its works
may be thus insufficient, as it is obeyed by unbelievers in
the state of nature, without the aids of grace administered
in the promise, but with respect unto them who are regene-
rate and do believe, whose faith and works are accepted with
God, it may be otherwise. To obviate this objection, he
giveth an instance in two of the most eminent believers
under the Old Testament, namely, Abraham and David, de-
clarino' that all works whatever were excluded in and from

o

their justification, chap. iv.

On these principles, and by this gradation he perempto-
rily concludes, that all and every one of the sons of men,,
as unto any thing that is in themselves or can be done by
them, or be wrought in them, are guilty before God, obnoxi-
ous unto death, shut up under sin, and have their mouths so
stopped, as to be deprived of all pleas in their own excuse ;
that they had no righteousness wherewith to appear before
God, and that all the ways and means whence they expected
h, were insufficient unto that purpose.

Hereon he proceeds with his inquiry, how men may be
delivered from this condition, and come to be justified in
the sight of God. And in the resolution hereof he makes
no mention of any thing in themselves, but only faith
whereby we receive the atonement. That whereby we are
justified, he saith, is ' the righteousness of God which is by
the faith of Christ Jesus,' or that we are justified * freely by
grace through the redemption that is in him ;' chap. iii. 22
— 25. And not content here with this answer v»nto the in-
quiry, how lost convinced sinners may come to be justified
before God, namely, that it is by the 'righteousness of God
revealed from faith to faith, by grace, by the blood of Christ,^
as he is set forth for a propitiation ; he immediately pro-
ceeds unto a positive exclusion of every thing in and of our-
selves that might pretend unto an interest herein, as that
which is inconsistent with the righteousness of God as re-
vealed in the gospel, and witnessed unto by the law and the
prophets. How contrary their scheme of divinity is unto

JUSTIFICATION BY FAITH. 35

this design of the apostle, and his management of it, who
affirm that before the law, men were justified by obedience
unto the light of nature, and some particular revelations
made unto them in things of their own especial private
concernment ; and that after the giving of the law they
were so by obedience unto God according to the directions
thereof, as also that the heathen might obtain the same
benefit in compliance with the dictates of reason, cannot
be contradicted by any who have not a mind to be con-
tentious.

Answerable unto this declaration of the mind of the Holy
Ghost herein by the apostle, is the constant tenor of the
Scripture speaking to the same purpose. The grace of God,
the promise of mercy, the free pardon of sin, the blood of
Christ, his obedience and the righteousness of God in him,
rested in and received by faith, are every where asserted as
the causes and means of our justification, in opposition unto
any thing in ourselves, so expressed as it useth to express
the best of our obedience and the utmost of our personal
righteousness. Wherever mention is made of the duties,
obedience, and personal righteousness of the best of men
with respect unto their justification, they are all renounced by
them, and they betake themselves unto sovereign grace and
mercy alone. Some places to this purpose may be recounted.

The foundation of the whole is laid in the first promise,
wherein the destruction of the work of the devil by the
suffering of the seed of the woman, is proposed as the only
relief for sinners, and only means of the recovery of the fa-
vour of God. * It shall bruise thy head, and thou shalt bruise
his heel ;' Gen. iii. 15. ' Abraham believed in the Lord, and
he counted it unto him for righteousness ;* Gen. xv. 6. ' And
Aaron shall lay both his hands on the head of the live goat,
and confess over him all the iniquities of the children of
Israel, and all their transgressions in all their sins, putting
them on the head of the goat ; and the goat shall bear upon
him all their iniquities unto a land not inhabited ;' Lev. xvi.
21, 22. * I will go in the strength of the Lord God, I will
make mention of thy righteousness even of thine only ;'
Psal. Ixxi. 16. ' If thou Lord shouldst mark iniquity, O Lord,
who shall stand? But there is forgiveness with thee, that
thou mayest be feared ;' Psal. cxxx. 3, 4. * Enter not into

d2

3^ THL UOCTRIXF. OF

judgment with thy servant, for in thy sight shall no man
living be justified ;' Psal. cxliii. 2. ' Behold, he put no trust
in his servants, and his angels he charged with folly : how
much less in them that dwell in houses of clay, whose foun-
dation is in the dust?' Job iv. 18, 19. * Fury is not in me ;
who would set the briers and thorns against me in battle? I
would go through them, I would burn them together. Or
let him take hold of my strength, that he may make peace
with me, and he shall make peace with me ;' Isa. xxvii. 4, 5.
* Surely, shall one say, in the Lord have I righteousness and
strength : in the Lord shall all the seed of Israel be justified
and glory ;' Isa. xlv. 24, 25. ' All we like sheep have gone
astray, we have turnied every one to his own way, and the
Lord hath laid on him the iniquity of us all. By his know-
ledge shall my righteous servant justify many, for he shall
bear their iniquities ;' Isa. liii. 6. 11, * For this is his name
whereby he shall be called, the Lord our righteousness ;'
Jer. xxiii. 6. 'But we are all as an unclean thing, and all
our righteousnesses are as filthy rags ;' Isa. Ixiv. 6. ' He
shall finish the transgression, and make an end of sin, and
make reconciliation for iniquity, and bring in everlasting
righteousness ;' Dan. ix. 24. * Unto as many as received him
he gave power to become the sons of God, even to them that
believe in his name;' John i. 12. * For as Moses lifted up
the serpent in the wilderness, even so must the Son of man
be lifted up ; that whosoever believeth in him should not
perish, but have everlasting life;' chap. iii. 14—18. * Be it
known therefore unto you men and brethren, that through
this man is preached unto you the forgiveness of sins : and
by him all that believe are justified from all things, from
which ye could not be justified by the law of Moses;' Acts
xiii. 38, 39. * That they may receive forgiveness of sins, and
inheritance among them that are sanctified by faith that is
in roe;' chap. xxvi. 18. * Being justified freely by his grace,
through the redemption that is in Jesus Christ : whom God
hath set forth to be a propitiation through faith in his blood,
to declare his righteousness for the remission of sins that
are past, through the forbearance of God. To declare at
this time his righteousness, that he might be just, and the
justifier of him that believeth in Jesus. Where then is
boasting ? It is excluded. By what law ? of works? Nay ; but

JUSTIFICATION BY FAITH. 37

by the law of faith. Therefore we conclude that a man is"
justified by faith v/ithout the deeds of the law;' Rom. iii.
24 — 28. ' For if Abraham were justified by works, he hath
whereof to glory, but not before God.' For what saith the
Scripture? Abraham believed God, and it was counted unto
him for righteousness. Now to him that worketh is the re-
ward not reckoned of grace, but of debt. But to him that
worketh not, but believeth on him that justifieth the un-
godly, his faith is counted for righteousness. Even as
David also describeth the blessedness of the man, unto whom
God imputeth righteousness without works, saying. Blessed
are those whose iniquities are forgiven, and whose sins are
covered. Blessed is the man unto whom the Lord will not
impute sin;' Rom. iv. 2 — 8. * But not as the ofl^ence, so
also is the free gift. For if through the offence of one many
be dead, much more the grace of God, and the gift by grace,
which is by one man Jesus Christ, hath abounded unto
many. And not as it was by one that sinned, so is the gift ;
for the judgment was by one to condemnation, but the
free gift is of many offences unto justification. For if by
one man's offence death reigned by one, much more they
which receive abundance of grace, and of the gift of righte-
ousness, shall reign in life by one, Jesus Christ. There-
fore as by the offence of one judgment came upon all
men unto condemnation ; even so by the righteousness of
one, the free gift came upon all men unto justification of
life. For as by one man's disobedience many were made
sinners, so by the obedience of one shall many be made
righteous;' chap. v. 15 — 19. 'There is therefore no con-
demnation unto them which are in Christ Jesus, who walk
not after the flesh, but after the Spirit. For the law of the
Spirit of life in Christ Jesus, hath made me free from the
law of sin and death. And what the law could not do, in
that it was weak through the flesh, God sending his own Son
in the likeness of sinful flesh, and for sin, condemned sin
in the flesh ; that the righteousness of the law might be
fulfilled in us;' chap. viii. 1 — 4. * For Christ is the end of
the law for righteousness unto every one that believeth ;'
chap. X. 4. ' And if by grace, then it is no more of works :
otherwise grace is no more grace. But if it be of works, then

38 THE DOCTRINE OF

it is no more grace, otherwise work is no more work ;'
chap. xi. 6. * But of him are ye in Christ Jesus, who of God
is made unto us wisdom, and righteousness, and sanctifi-
cation and redemption*/ 1 Cor. i. 30. * For he hath made
him to be sin for us, who knew no sin, that we might be
made the righteousness of God in him;' 2 Cor. v. 21.
Knowing that a man is not justified by the works of the
law, but by the faith of Jesus Christ, even we have believed in
Jesus Christ, that we mightbe justified by the faith of Christ,
and not by the works of the law; for by the works of the law
shall no flesh be justified;' Gal. ii. 16. * But that no man is
justified by the law in the sight of God, is evident. For the
just shall live by faith. And the law is not of faith; but the
man that doeth them shall live in them. Christ hath re-
deemed us from the curse of the law, being made a curse for
us;' chap. iii. 11 — 13. 'For by grace ye are saved through
faith, and that not of yourselves, it is the gift of God. Not of
works, lest any man should boast. For we are his work-
manship created in Christ Jesus unto good works, which
God hath before ordained that we should walk in them ;*
Eph. ii. 8 — 10. * Yea doubtless, and I count all things but loss,
for the excellency of the knowledge of Christ Jesus my Lord ;
for whom I have suffered the loss of all things, and do
count them but dung that I may win Christ, and be found
in him, not having my own righteousness which is of the
law, but that which is through the faith of Christ, the
righteousness which is of God by faith;' Phil. iii. 8, 9.
' Who hath saved us and called us with an holy calling, not
according to our works, but according unto his own pur*
pose and grace, which was given us in Christ Jesus before
the world began ;' 2 Tim. i. 9. * That being justified by his
grace, we should be made heirs according to the hope of
eternal life ;' Tit. iii. 7. 'He hath once appeared in the end
of the world to put away sin ;' Heb. ix. 26. 28. ' Having in
himself purged our sins ;' chap. i. 3. * For by one offering
he hath perfected for ever them that are sanctified ; chap.
X. 14. * For the blood of Jesus Christ the Son of God cleans-
eth us from all sin ;' 1 John i. 7. * Wherefore, unto him that
loved us, and washed us from our sins in his own blood, and
hath made us kings and priests unto God and his Father;

JUSTIFICATION BY FAITH. 39

to him be glory and dominion for ever and ever. Amen ;*
Rev. i. 5. 6.

These are some of the places which at pre&ent occur to
remembrance, w^herein the Scripture represents unto us the
grounds, causes, and reasons of our acceptation with God.
The especial import of many of them, and the evidence of
truth that is in them, w-ill be afterward considered. Here
we take only a general view of them. And every thing in
and of ourselves, under any consideration whatever, seems to
be excluded from our justification before God, faith alone
excepted, whereby we receive his grace and the atonement.
And on the other side, the whole of our acceptation with
him seems to be assigned unto grace, mercy, the obedience
and blood of Christ ; in opposition unto our own worth and
righteousness, or our own works and obedience. And I
x^annot but suppose that the soul of a convinced sinner, if
not prepossessed with prejudice, will in general not judge
amiss, whether of these things, that aro set in opposition
one to the other, he should betake himself unto, that he may
be justified.

But it is replied, these things are not to be understood
absolutely and without limitations. Sundry distinctions are
necessary, that we may come to understand the mind of the
Holy Ghost and sense of the Scripture in these ascriptions
unto grace, and exclusions of the law, our own works and
righteousness from our justification. For (1.) the law is
either the moral or the ceremonial law ; the latter indeed
is excluded from any place in our justification, but not the
former. (2.) Works required by the law are either wrought
before faith, without the aid of grace, or after believing, by
the help of the Holy Ghost. The former are excluded from
our justification, but not the latter. (3.) Works of obedi-
ence wrought after grace received, may be considered either
as sincere only, or absolutely perfect according to what was
originally required in the covenant of works. Those of the
latter sort are excluded from any place in our justification,
but not those of the former. (4.) There is a twofold jus-
tification before God in this life, a first and a second ; and
we must diligently consider with respect unto whether of
these justifications any thing is spoken in the Scripture.
(5.) Justification may be considered either as to its begin-

40 THE DOCTRINE OF

ning,or as unto its continuation, and so it hath divers causes
under these divers respects. (6.) Works may be considered
either as meritorious ex co7fdigtio, so as their merit should
arise from their own intrinsic worth, or ex congnio only with
respect unto the covenant and promise of God. Those of
the first sort are excluded at least from the first justification ;
the latter may have place both in the first and second.
(7.) Moral causes may be of many sorts ; preparatory, dis-
pository, meritorious, conditionally efficient, or only 'sine
quibus non.' And we must diligently inquire in what sense,
under the notion of what cause or causes, our works are ex-
cluded from our justification, and under what notions they
are necessary thereunto. And there is no one of these dis-
tinctions, but it needs many more to explain it, which ac-
cordingly are made use of by learned men. And so specious
a colour may be put on these things, when warily managed
by the art of disputation, that very few are able to discern
the ground of them, or what there is of substance in that
which is pleaded for ; and fewer yet, on whether side the
truth doth lie. But he who is really convinced of sin, and
being also sensible of what it is to enter into judgment
with the Holy God, inquires for himself and not for others,
how he may come to be accepted with him, will be apt upon
the consideration of all these distinctions and sub-distinc-
tions wherewith they are attended, to say to their authors,
* fecistis probe, incertior sum multo, quam dudum.' My
inquiry is how I shall come before the Lord, and bow my-
self before the high God ? how shall I escape the wrath to
come? What shall I plead in judgment before God, that I
may be absolved, acquitted, justified? Where shall 1 have
a righteousness that will endure a trial in his presence ? If
I should be harnessed with a thousand of these distinctions,
I am afraid they would prove thorns and briers, which he
would pass through and consume.

The inquiry therefore is, upon the consideration of the
state of the person to be justified before-mentioned and de-
scribed, and the proposal of the reliefs in our justification
as now expressed ; whether it be the wisest and safest course
for such a person seeking to be justified before God, to be-
take himself absolutely, his whole trust and confidence, unto
sovereign grace and the mediation of Christ, or to have

JUSTIFICATION BY FAITH. 41

some reserve for, or to place some confidence in, his own
graces, duties, works, and obedience ? In putting this great
difference unto umpirage, that we may not be thought to
fix on a partial arbitrator, we shall refer it to one of our
greatest and most learned adversaries in this cause. And
he positively gives us in his determination and resolution in
those known words, in this case ; * Propter incertitudinem
proprise justitise, et pericuhmi inanis gloriae, tutissimum est
fiduciam totam in sola misericordia Dei et benignitate re-
ponere ;' Bellar. de Justificat. lib. v. cap. 7. prop. 3. * By rea-
son of the uncertainty of our own righteousness, and the
danger of vain glory, it is the safest course to repose our
whole trust in the mercy and kindness or grace of God alone.'
And this determination of this important inquiry, he
confirmeth with two testimonies of Scripture, as he might
have done it with many more. But those which he thought
meet to mention are not impertinent. The first is Dan. ix. 18.
' We do not present our supplications before thee for our
righteousnesses, but for thy great mercies.' And the other
is that of our Saviour, Luke xvii. 10. 'When you have done
all these things which are commanded you, say we are un-
profitable servants.' And after he hath confirmed his reso-
lution with sundry testimonies of the fathers, he closeth his
discourse with this dilemma ; either a man hath true merits,
or he hath not. If he hath not, he is perniciously deceived
(when he trusteth in any thing but the mercy of God alone),
and seduceth himself, trusting in false merits ; if he hath
them, he loseth nothing whilst he looks not to them, but
trusts in God alone. So that whether a man have any good
works or no, as to his justification before God, it is best and
safest for him, not to have any regard unto them, or put
any trust in them. And if this be so, he might have spared
all his pains he took in writing his sophistical books about
justification, whose principal design is to seduce the minds
of men into a contrary opinion. And so, for ought I know,
they may spare their labour also without any disadvantage
unto the church of God, or their own souls, who so earnestly
contend for some kind of interest or other, for our own
duties and obedience in our justification before God, seeing
it will be found that they place their own whole trust and
confidence in the grace of God by Jesus Christ alone. For

42 THE DOCTRINE OF

to what purpose do we labour and strive with endless dis-
putations, arguments, and distinctions, to prefer our duties
and obedience unto some office in our justification before
God if when we have done all we find it the safest course
in our own persons to abhor ourselves with Job in the
presence of God, to betake ourselves unto sovereign grace
and mercy with the publican, and to place all our confidence
in them through the obedience and blood of Christ ?

So died that great emperor Charles the Fifth, as Thuanus
crives the account of his Novissima. So he reasoned with
himself; ' Se quidem indignum esse, qui propriis meritis
regnum ceelorum obtineret ; sed Dominum Deum suum qui
illud duplici jure obtineat, et Patris hsereditate, et Passionis
merito, altero contentum esse, alterum sibi donare ; ex cujus
dono illud sibi merito vendicet, hacque fiducia fretus mi-
nime confundatur ; neque enim oleum misericordiee nisi in
vase fiducise poni ; banc hominis fiduciam esse a se defici-
entis et innitentis domino suo ; alioquin propriis meritis
fidere, non fidei esse sed perfidiae; peccata deleri per Dei
indulgentiam, ideoque credere nos debere peccata deleri non
posse nisi ab eo cui soli peccavimus, et in quern peccatum
non cadit, per quern solum nobis peccata condonentur/
* That in himself he was altogether unworthy to obtain the
kino-dom of heaven by his own works or merits, but that his
Lord God, who enjoyed it on a double right or title by in-
heritance of the Father, and the merit of his own passion,
was contented with the one himself, and freely granted unto
him the other ; on whose free grant he laid claim thereunto,
and in confidence thereof he should not be confounded ; for
the oil of mercy is poured only into the vessel of faith or
trust; that this is the trust of a man despairing in himself,
and resting in his Lord ; otherwise to trust unto his own
works or merits, is not faith but treachery ; that sins are
blotted out by the mercy of God ; and therefore we ought
to believe that our sins can be pardoned by him alone against
whom alone we have sinned ; with whom there is no sin, and
by whom alone sins are forgiven.'

This is the faith of men when they come to die, and those
who are exercised with temptations whilst they live. Some
are hardened in sin, and endeavour to leave this world with-
out thoughts of another. Some are stupidly ignorant, who

JUSTIFICATION BY FAITH. 43

neither know nor consider what it is to appear in the pre-
sence of God, and to be judged by him. Some are seduced
to place their confidence in merits, pardons, indulgences,
and future suffrages for the dead. But such as are ac-
quainted with God and themselves in any spiritual manner,
who take a view of the time that is past, and approaching
eternity, into which they must enter by the judgment-seat of
God, however they may have thought, talked, and disputed
about their own works and obedience, looking on Christ and
his righteousness only to make up some small defects in
themselves, will come at last unto a universal renunciation
of what they have been and are, and betake themselves unto
Christ alone for righteousness or salvation. And in the
whole ensuing discourse I shall as little as is possible immix
myself in any curious scholastical disputes. This is the
substance of what is pleaded for, that men should renounce
all confidence in themselves, and every thing that may give
countenance thereunto ; betaking themselves unto the grace
of God by Christ alone, for righteousness and salvation.
This God designeth in the gospel, 1 Cor. i. 29 — 31. and
herein whatever diflSculties we may meet withal in the ex-
plication of some propositions and terms that belong unto
the doctrine of justification, about which men have various
conceptions, I doubt not of the internal concurrent suffrage
of them who know any thing as they ought of God and
themselves.

Fifthly, There is in the Scripture represented unto us a
commutation between Christ and believers, as unto sin and
righteousness, that is, in the imputation of their sins unto
him, and of his righteousness unto them. In the improve-
ment and application hereof unto our own souls, no small
part of the life and exercise of faith doth consist.

This was taught the church of God in offering of the
scape-goat. ' And Aaron shall lay his hands on the head of
the live goat, and confess over him all the iniquities of the
children of Israel, and all their transgressions in all their
sins, putting them on the head of the goat ; and the goat
shall bear upon him all their iniquities ;' Lev. xvi. 21, 22.
Whether this goat sent away with this burden upon him
did live, and so was a type of the life of Christ in his resur-

44 THE DOCTRINE OF

rection after his death; or whether he perished in the wilder-
ness, being cast down the precipice of a rock by him that
conveyed him away, as the Jews suppose ; it is generally ac-
knowledged, that what was done to him and with him, was
only a representation of what was done really in the person
of Jesus Christ. And Aaron did not only confess the sins
of the people over the goat, but he also put them all on his
head, "TJ/tr^n W)^'b:; QDK ]r\:) and he shall give them all to
be on the head of the goat; in answer whereunto it is said
that he bare them all upon him. This he did by virtue of
the divine institution, wherein was a ratification of what
was done. He did not transfuse sin from one subject into
another, but transferred the guilt of it from one to an-
other. And to evidence this translation of sin from the
people unto the sacrifice in his confession, * he put and
fixed both his hands on his head.' Thence the Jews say,
' that all Israel was made as innocent on the day of expiation,
as they were in the day of creation.' From ver. 30. Wherein
they came short of perfection or consummation thereby the
apostle declares, Heb. x. But this is the language of every
expiatory sacrifice, * quod in ejus caput sit;' let the guilt be
on him. Hence the sacrifice itself was called TM^IDH and CDWH
'sin' and * guilt;' Levit. iv. 29. vii. 2. x. 17. And therefore,
where there was an uncertain murder, and none could be
found that washable to punishment thereon, that guilt might
not come upon the land, nor the sin be imputed unto the
whole people, an heifer was to be slain by the elders of the
city that was next unto the place where the murder was
committed, to take away the guilt of it; Deut. xxi. 1 — 7.
But whereas this was only a moral representation of the
punishment due to guilt, and no sacrifice, the guilty per-
son being not known ; those who slew the heifer did not
put their hands on him, so to transfer their own guilt to
him, but washed their hands over him, to declare their per-
sonal innocency. By these means, as in all other expia-
tory sacrifices, did God instruct the church in the trans-
ferring of the guilt of sin, unto him who was to bear all their
iniquities, with their discharge and justification thereby.

vSo God * laid on Christ the iniquities of us all,' that * by
his stripes we might be healed ;' Jsa.liii. 5, 6. Our iniquity

JUSTIFICATION BY FAITH. 45

was laid on him, and he bare it, ver. 11. and through his
bearing of it, we are freed from it. His stripes are our
healing; our sin was his, imputed unto him; his merit is
ours, imputed unto us. * He was made sin for us, who
knew no sin, that we might become the righteousness of God
in him ;' 2 Cor. v. 21. This is that commutation I men-
tioned ; he was made sin for us, we are made the righte-
ousness of God in him ; God not imputing sin unto us, ver.
19. but imputing righteousness unto us, doth it on this
ground alone, that ' he was made sin for us.' And if by
his being made sin, only his being made a sacrifice for sin
is intended, it is to the same purpose. For the formal rea-
son of any thing being made an expiatory sacrifice, was
the imputation of sin unto it by divine institution. The same
is expressed by the same apostle, Rom. viii. 3,4. * God sent
his own Son in the likeness of sinful flesh, and for sin con-
demned sin in the flesh ; that the righteousness of the law
might be fulfilled in us.' The sin was made his, he an-
swered for it, and the righteousness which God requireth by
the law, is made ours ; the righteousness of the law is ful-
filled in us ; not by our doing it, but by his. This is that
blessed change and commutation wherein alone the soul of
a convinced sinner can find rest and peace. So he hath
'redeemed us from the curse of the law, being made a curse
for us, that the blessings of faithful Abraham might come
upon us ;' Gal. iii. 13, 14. The curse of the law contained
all that was due to sin; this belonged unto us. But it was
transferred on him ; he was made a curse, whereof his
hanging on a tree was the sign and token. Hence he is
said to ' bear all our sins in his own body upon the tree,'
1 Pet. i. 24. because his hanging on the tree was the token
of his bearing the curse. ' For he that is hanged on the
tree is the curse of God ;' Deut.xxi. 23. And in the blessing
of faithful Abraham, all righteousness and acceptation with
God is included ; for Abraham believed God, and it was
imputed unto him for righteousness.

But because some, who for reasons best known unto
themselves, do take all occasions to except against my
writings, have in particular raised an impertinent clamour
about somewhat that I formerly delivered to this purpose, I
shall declare the whole of my judgment herein, in the words

46 THE DOCTRINE OF

of some of those, whom they can pretend no quarrel against,
tliat I know of.

The excellent words of Justin Martyr deserve the first
place. ^AvTog rov tStov viov inriSoTO XvTpov virlp r]fi^v, tov
ayiov virhp av6fxu)v, tov aKaKOv virtp tCjv Kajcwv, tov ^ikqiov
vTreo Tiov adiKOJV, tov acpOaprov virlp twv ^vtjTwv. tl yap oAXo
TttC afiapTLag i^fxCjv r}dvvi]^ri KoXvipaL, r) Ikhvov diKaioavvi] ; Iv
TivL ^iKaiio^r]vai dvvaTov Tovg dvo/novg rifiag KaX aae(5tig, i) ev
jLiovii) T(t> VLM TOV Oeov ; CO Trig yXvKBiag avTctWayrig, to Tr]g avt^-
i)(yiaaTov ^i]fj.LOvpyiag, (jj tljv aTTpocrdoKiiTwv ^vepytatiov ; *iva
avofxia fiev ttoXXwv Iv ^iKaitJ tvX KpvOri, ^iKaLoavvt} dl hog
noXXovg avofiovg diKauoa-n. Epist. ad Diognet. * He gave
his Son a ransom for us ; the holy for transgressors ; the
innocent for the nocent ; the just for the unjust; the
incorruptible for the corrupt; the immortal for mortals.
For what else could hide or cover our sins but his righte-
ousness? In whom else could we wicked and ungodly ones
be justified, or esteemed righteous, but in the Son of God
alone ? O sweet permutation, or change ! O unsearchable
work, or curious operation ! O blessed beneficence exceed-
ing all expectation ! That the iniquity of many should be hid
in one just one, and the righteousness of one should justify
many transgressors.' And Gregory Nysson speaks to the
same purpose. Mfra^tic yap wpog iavTov tov twv tijulwv
afiapTUov pvTTOv, fieTa^(i)K£. fxoLTYig kavTOv KaOapOTTfjTOg, kolvojvov
fie TovtavTovKuWovg a7r£pya(rafX£vog. Orat. 2. in Cant. * He
hath transferred unto himself the filth of my sins, and com-
municated unto me his purity, and made me partaker of his
beauty.' So Augustine also. ' Ipsepeccatumutnos justitia,
nee nostra sed Dei, nee in nobis sed in ipso ; sicut ipse pec-
catum, non suum sed nostrum, nee in se sed in nobis con-
stitutum.' Enchirid. ad Laurent, cap. 41. * He was sin that
we might be righteousness, not our own but the righteous-
ness of God, not in ourselves, but in him. As he was sin,
not his own, but ours ; not in himself, but in us.' The
old Latin translation rendering those words, Psal. xxii. 1.
*r):ii<u; nm 'Verba delictorum meorum ;' he thus comments
on the place. * Quomodo ergo dicit delictorum meorum? nisi
quia pro delictis nostris ipse precatur ; et delicta nostra delicla
sua fecit, ut justitiamsuamnostram justitiam faceret.' ' How,
saith he, of my sins ; because he prayeth for our sins ; he made

JUSTIFICATION BY FAITH. 47

our sins to be his, that he might make his righteousness to be
ours ; (^ tTjq yXvKeiag avTciXXajrig ; O sweet commutation and
change !' And Chrysostom, to the same purpose, on those
words of the apostle, ' That we might be made the righte-
ousness of God in hiui.' UoXog ravra \6yog, ttoloq tovtq.
irapaarriaaQ ^vv{](TeTai vovg ; tov yap ^iKmov, 0rj(Tiv, l7roir}<jev
ajuLapTOjXov, 'iva rovg ajbiapTiiyXovg ixoiridri diKaiovg. /nciXXov drj
oi»o£ ovTwg EiTrfv' aXXa o ttoXXw fiu^ov ^v* ov yap a^iv Wr}K£v,
aW avri]v r^v TTOioTi^ra' oi) yap eiirev, liroir^aev ajmapTijjXov, aXX*
ajuLapTiav' ovxji tov firj afxapravovTa fxovovy ak\a tov firi^l
yvovTa af.iapTiav. 'iva Kcd iijUBlg y^vLofx^Qa, ovk aTTC, diKaioi, aXXa
SiKaioavvrh Ka\ ^eov diKaiorrvvi]. Oeov yap acrTiv avTt], 6 Tav fULrj
cS tpydJV {oTav Ka\ KrjXtSa avayKr) Tiva fxri ivpTf\drivai) aXX' airo
\apLTog diKaL(jt)6C)iuLlv, 'ivOairaaa ajuLapTia ^(()avL(JTai. in 2 Epist. ad
Corinth, cap. 5. Horn. 11. ' What word, what speech is this,
what mind can comprehend or express it ; for he saith, he
made him who was righteous to be made a sinner, that he
might make sinners righteous; nor yet doth he say so nei-
ther, but that which is far more sublime and excellent. For
he speaks not of an inclination or affection, but expresseth
the quality itself. For he says not, he made him a sinner
but sin, that we might be made not merely righteous, but
righteousness, and that the righteousness of God, when we
are justified not by works (for if we should, there must be
no spot found in them) but by grace, whereby all sin is blotted
out.' So Bernard also, Epist. 190. ad Innocent. *Homo qui
debuit, homo qui solvit. Nam si unus, inquit, pro omnibus
mortuus est, ergoomnesmortui sunt ; ut videlicet satisfactio
unius omnibus imputetur, sicut omnium peccata unus ille por-
tavit. Nee alter jam inveniatur, qui foras fecit, alter qui satis-
fecit; quia caput et corpus unus est Christus.' And many
more speak unto the same purpose. Hence Luther, before
he engaged in the work of reformation, in an epistle to one
George Spenlein, a monk, was not afraid to write after this
manner ; * Mi dulcis frater, disce Christum et hunc crucifixum,
disce ei cantare, et de teipso desperans dicere ei ; tu Domine
Jesues justitia mea, ego autem sum peccatum tuum ; tu as-
sumpsisti meum, et dedisti mihi tuum ; assumpsisti quod non
eras, et dedisti mihi quod non eram. Ipse suscepit te et
peccata tua fecit sua, et suam justitiam fecit tuara ; male-
dictus qui hsec non credit. Epist. an. 1516. torn. i.

48 THE DOCTRINE OF

If those who shew themselves now so quarrelsome almost
about every word that is spoken concerning Christ and his
righteousness, had ever been harassed in their consciences
about the guilt of sin, as this man was, they would think it
no strange matter to speak and write as he did. Yea, some
there are who have lived and died in the communion of the
church of Rome itself, that have given their testimony unto
this truth. So speaks Taulerus; Meditat. vita; Christ, cap.
7. ' Christus omnia mundi peccata in se recepit, tantumque ;
pro illis ultro sibi assumpsit dolorem cordis, ac si ipse ea
perpetrasset.' 'Christ took upon him all the sins of the world,
and willingly underwent that grief of heart for them, as if he
himself had committed them.' And again, speaking in the
person of Christ. ' Quandoquidem peccatum Adse multum
abire non potest, obsecro te Pater coelestis, ut ipsum in me
vindices. Ego enim omnia illius peccata in me recipio. Si
hsec irai tempestas, propter me orta est, mitte me in mare
amarissimee passionis.' * Whereas the great sin of Adam
cannot go away, I beseech thee heavenly Father punish it
in me. For I take all his sins upon myself. If then this
tempest of anger be risen for me, cast me into the sea of
my most bitter passion.' See in the justification of these
expressions, Heb. x. 5 — 10. The discourse of Albertus
Pighius to this purpose, though often cited and urged, shall
be once again repeated, both for its worth and truth, as also
to let some men see, how fondly they have pleased them-
selves in reflecting on some expressions of mine, as though
I had been singular in them. His words are, after others
to the same purpose ; ' Quoniam quidem inquit (apostolus)
Deus erat in Christo, mundum reconcilians sibi, non impu-
tans hominibus sua delicta ; et deposuit apud nos verbum
reconciliationis. In ilia ergo justificamur coram Deo, non
in nobis; non nostra sed illius justitia, quae nobis cum illo
jam communicantibus imputatur. Proprise justitiae inopes,
extra nos, in illo docemur justitiam quajrere. Cum, inquit,
qui peccatum non noverat, pro nobis peccatum fecit ; hoc
est, hostiam peccati expiatricem, ut nos efficeremur justitia
Dei in ipso, non nostra, sed Dei justitia justi efficimur in
Christo; quo jure? Amicitiae, quae communionem omnium
inter amicos facit, juxta vetus et celebratissimum pro-
verbium ; Christo insertis, conglutinatis, et unitis, et sua

JUSTIFICATION liV FAITH. 49

nostra facit, suas divitias nobis communicat, suam justitiam
inter Patris judicium et nostram injustitiam interponit, et
sub ea veluti sub umbone ac clypeo a divina, quam comme-
ruimus, ira nos abscondit, tuetur ac protegit ; imi3 eandem
nobis impertit et nostram facit, qua tecti ornatique audacter
et secure jam divino nos sistamus tribunali et judicio: jus-
tique non solum appareamus, sed etiam simus. Quemad-
modum enim unius delicto peccatores nos etiam factos af-
firniat apostolus : ita unius Christi justitiam in justiticandis
nobis omnibus efficacem esse ; et sicut per inobedientiam
unius hominis peccatores constituti sunt multi, sic per obe-
dientiam unius justi (inquit) constituentur multi. Haec est
Christi justitia, ejus obedientia, qua voluntatem Patris sui
perfecit in omnibus ; sicut contra nostra injustitia, est nos-
tra inobedientia, et mandatorum Dei prsevaricatio. In Christi
autem obedientia quod nostra collocatur justitia inde est,
quod nobis illi incorporatis, ac si nostra esset, accepta ea
fertur: ut ea ipsa etiam nos justi habeamur. Et yelut ille
quondam Jacob, quum nativitate primogenitus non esset,
sub habitu fratris occultatus, atque ejus veste indutus, qusB
odorem optimum spirabat, seipsum insinuavit Patri, ut sub
aliena persona benedictionem primogeniturse acciperet : ita
etnos sub Christi primogeniti fratris nostri preciosapuritate
delitescere, bono ejus odore fragrare, ejus perfectione vitia
nostra sepeliri et obtegi, atque ita nos piissimo Patri in-
gerere, ut justitiee benedictionem ab eodem assequamur,
necesse est.' And afterward, * Justiticat ergo nos Deus
Pater bonitate sua gratuita, qua nos in Christo complectitur,
dura eidem insertos innocentia et justitia Christi nosinduit ;
quae una ut vera et perfecta est, qu9B Dei sustinere conspec-
tum potest, ita unum pro nobis sisti oportet tribunali divini
judicii et veluti causae nostree intercessorem eidem reprae-
sentari : qua subnixi etiam hie obtineremus remissionem
peccatorum nostrorum assiduam : cujus puritate velatae non
imputantur nobis sordes nostrae, imperfectionum immunditiae,
sed veluti sepultae conteguntur, ne in judicium Dei veniant:
donee confecto in nobis, et plane extincto veteri horaine, di-
vina bonitas nos in beatam paceni cum novo Adam recipiat.'
' God vi^as in Christ,' saith the apostle, ' reconciling the world
unto himself; not imputing unto men their sins. In him
therefore we are justified before God, not in ourselves, not

VOL. XI. E

50 THf. DOCTRIXi: OF

by our own, but by his righteousness, which is imputed unto
us, now communicating with him. Wanting righteousness
of our own, we are taught to seek for righteousness without
ourselves in him. So he saith, him who knew not sin, he
made to be sin for us, that is, an expiatory sacrifice for sin,
that we might be made the righteousness of God in him ;
we are made righteous in Christ, not with our own, but with
the righteousness of God. By what right? the right of
friendship, which makes all common among friends, accord-
ing unto the ancient celebrated proverb. Being engrafted
into Christ, fastened, united unto him, he makes his things
ours, communicates his riches unto us, interposeth his righ-
teousness between thejudgment of God and our unrighteous-
ness, and under that, as under a shield and buckler, he hides
us from that divine wrath which we have deserved ; he de-
fends and protects us therewith, yea, he communicates it
unto us and makes it ours, so as that being covered and
adorned therewith, we may boldly and securely place our-
selves before the divine tribunal and judgment, so as not
only to appear righteous, but so to be. For even as the
apostle affirmeth, that by one man's fault we were all made
sinners, so is the righteousness of Christ alone, efficacious
in the justification of us all; and as by the disobedience of
one man many were made sinners, so by the disobedience of
one man, saith he, many are made righteous. This is the
righteousness of Christ, even his obedience, whereby in all
things he fulfilled the will of his Father. As on the other
hand, our unrighteousness is our disobedience, and our
transgression of the commands of God. But that our righ-
teousness is placed in the obedience of Christ, it is from
hence, that we being incorporated into him, it is accounted
unto us as if it were ours ; so as that therewith we are es-
teemed righ'eous. And as Jacob of old, whereas he was
not the first-born, being hid under the habit of his brother,
and clothed with his garment which breathed a sweet savour,
presented himself unto his Father, that in the person of an-
other, he might receive the blessing of the primogeniture ;
so it is necessary that we should lie hid under the precious
purity of the first-born, our eldest brother, be fragrant with
his sweet savour, and have our sin buried and covered with
his perfections, that we may present ourselves before our

JUSTIFICA'IIOX BY FAITH. 51

most holy Father, to obtain from him the blessing of righ-
teousness.' And again; ' God therefore doth justify us by
his free grace or goodness wherewith he embraceth us in
Christ Jesus, when h« clotheth us with his innocency and
righteousness, as we are engrafted into him ; for as that alone
is true and perfect which only can endure in the sight of
Ood, so that alone ought to be presented and pleaded for
us before the divine tribunal, as the advocate of, or plea in,
our cause ; resting hereon, we here obtain the daily pardon
of sin ; with whose purity being covered, our filth and the
uncleanness of our imperfections are not imputed unto us,
but are covered as if they were buried, that they may not
come into the judgment of God ; until the old man being
destroyed and slain in us, divine goodness receives us into
peace with the second Adam.' So far he; expressing the
power which the influence of divine truth had on his mind,
contrary to the interest of the cause wherein he was engaged,
and the loss of his reputation with them, for whom, in all
other things, he was one of the fiercest champions. And
some among the Roman church, who cannot bear this asser-
tion of the commutation of sin and righteousness by impu-
tation between Christ and believers, no more than some
among ourselves, do yet aflSrm the same concerning the
righteousness of other men. ' Mercaturam quandam docere
nos Paulus videtur. Abundatis, inquit, vos pecunia, et
estis inopes justitias ; contra, illi abundant justitia, et sunt
inopes pecuniae ; fiat quaedam conimutatio ; date vos piis
egentibus pecuniam quse vobis affluit, et illis deficit; sic
futurum est, ut illi vicissim justitiam suam qua abundant, et
qua vos estis destituti, vobis communicent. Hosius ; de ex-
presso Dei verbo,' torn. 2. p. 21. But I have mentioned
these testimonies principally to be a relief unto some men's
ignorance, who are ready to speak evil of what they under-
stand not.

This bles&ed permutation as unto sin and righteousness,
is represented unto us in the Scripture as a principal object
of our faith ; as that whereon our peace with God is founded.
And although both these, the imputation of sin unto Christ,
and the imputation of righteousness unto us, be the acts of
God and not ours, yet are we by faith to exemplify them in
our own souls, and really to perform what on our part is re-

E 2

52 THE DOCTRINE OF

quired unto their application unto us, whereby we receive
the atonement; Rum. v. 11. Christ calls unto him all those
that are * weary and heavy laden;' Matt. xi. 28. The weight
that is upon the consciences of men, wherewith they are
laden, is the burden of sin. So the psalmist complains that
his * sins were a burden too heavy for him;' Psal. xxxviii. 4.
Such was Cain's apprehension of his guilt; Gen. iv. 13. This
burden Christ bare when it was laid on him by divine esti-
mation. For so it is said, '?nD> N^n CDniii^t Isa. liii. 11. 'He
shall bear their sins' on him as a burden. And this he did
when God made to meet upon him 'the iniquity of us all;'
ver. 6. In the application of this unto our own souls, as it is
required that we be sensible of the weight and burden of
our sins, and how it is heavier than we can bear, so the Lord
Christ calls us unto him with it, that we maybe eased. This
he doth in the preachings of the gospel, wherein he is ' evi-
dently crucified before our eyes ;' Gal. iii. 1. In the view
which faith hath of Christ crucified, (for faith is a ' looking
unto him ;' Isa. xlv.'22. Ixv. 1. answering their looking unto
the brazen serpent who were stung with fiery serpents; John
iii. 14, 15.) and under a sense of his invitation (for faith is
our coming unto him upon his call and invitation), to come
unto him with our burdens, a believer considereth that God
hath laid all our iniquities upon him, yea, that he hath done
so, is an especial object whereon faith is to act itself, which
is faith in his blood. Hereon doth the soul approve of, and
embrace the righteousness and grace of God, with the infi-
nite condescension and love of Christ himself. It gives its
consent that what is thus done, is what becomes the infinite
wisdom and grace of God, and therein it rests. Such a per-
son seeks no more to establish his own righteousness, but
submits to the righteousness of God. Herein by faith doth
he leave that burden on Christ, which he called him to bring
with him, and complies with the wisdom and righteousness
of God in laying it upon him. And here withal doth he re-
ceive the everlasting righteousness, which the Lord Christ
brouoht in when he made an end of sin, and reconciliation
for transgressors.

The reader may be pleased to observe, that I am not de-
bating these things argumentatively, in such propriety of
expressions as are required in a scholastic disputation.

JUSTIFICATION BY FAITH. 53

which shall be done afterward, so far as I judge it neces-
sary. But I am doing that which indeed is better and of
more importance, namely, declaring the experience of faith
in the expressions of the Scripture, or such as are analogous
unto them. And I had rather be instrumental in the com-
munication of light and knowledge unto the meanest be-
liever, than to have the clearest cuccess against prejudiced
disputers. Wherefore, by faith thus acting are we justified
and have peace with God. Other foundation in this matter
can no man lay that will endure the trial.

Nor are we to be moved, that men who are unacquainted
with these things in their reality and power, do reject the
whole work of faith herein, as an easy effort of fancy or
imagination. For the preaching of the cross is foolishness
unto the best of the natural wisdom of men ; neither can
any understand them but by the Spirit of God. Those who
know the terror of the Lord, who have been really con-
vinced and made sensible of the guilt of their apostacy from
God, and of their actual sins in that state, and what a fear-
ful thing it is to fall into the hands of the living God, seek-
ing thereon after a real solid foundation whereon they may
be accepted with him, have other thoughts of these things,
and do find believing a thing to be quite of another nature
than such men suppose. It is not a work of fancy or ima-
gination unto men to deny and abhor themselves, to sub-
scribe unto the righteousness of God in denouncing death
as due to their sins, to renounce all hopes and expectations
of relief from any righteousness of their own, to mix the
word and promise of God concerning Christ and righteous-
ness by him with faith, so as to receive the atonement, and
therewithal to give up themselves unto a universal obe-
dience unto God. And as for them unto whom, through
pride and self-conceit on the one hand, or ignorance on the
other, it is so ; we have in this matter no concernment with
them. For unto whom these things are only the work of
fancy, the gospel is a fable.

Something unto this purpose I had written long since in
a practical discourse concerning communion with God.
And whereas some men of an inferior condition, have found
it useful for the strengthening themselves in their depen-
dences on some of their superiors, or in compliance with,

54 THE DOCTRINE OF

their own inclinations, to cavil at my writings and revile
their author ; that book hath been principally singled out
to exercise their faculty and good intentions upon. This
course is steered of late by one Mr. Hotchkisse, in a book
about justification, wherein in particular be faUs very se-
verely on that doctrine, which, for the substance of it, is
here again proposed, p. 81. And were it not that I hope it
may be somewhat useful unto him to be a little warned of
his immoralities in that discourse, I should not in the least
have taken notice of his other impertinences. The good
man, I perceive, can be angry with persons whom he never
saw, and about things which he cannot or will not under-
stand, so far as to revile them with most opprobrious lan-
guage. For my part, although I have never written any
thing designedly on this subject, or the doctrine of justifi-
cation, before now ; yet he could not but discern, by what
was occasionally delivered in that discourse, that I maintain
no other doctrine herein, but what is the common faith of
the most learned men in all Protestant churches. And the
reasons why I am singled out for the object of his petulancy
and spleen, are too manifest to need repetition. But I shall
yet inform him of what perhaps he is ignorant; namely,
that I esteem it no small honour that the reproaches where-
with the doctrine opposed by him is reproached, do fall
upon me. And the same I say concerning all the reviling
and contemptuous expressions that his ensuing pages are
filled withal. But as to the present occasion, I beg his
excuse if I believe him not, that the reading of the passages
which he mentions out of my book, filled him with horror
and indignation, as he pretends. For whereas he acknow-
ledgeth that my words may have a sense which he approves
of (and which therefore must of necessity be good and
sound), what honest and sober , person would not rather
take them in that sense, than wrest them unto another, so
to cast himself under the disquietment of a fit of horrible
indignation? In this fit I suppose it was, if such a fit in-
deed did befall him (as one evil begets another), that he
thought he might insinuate something of my denial of the
necessity of our own personal repentance and obedience.
For no man who had read that book only of all my writings,
could, with the least regard to conscience or honesty, give

JUSTIFICATION BY FAITH. 55

countenance unto such a surmise, unless his mind was
much discomposed by the unexpected invasion of a fit of
horror. But such is his dealing with me from first to last ;
nor do I know where to fix on any one instance of his ex-
ceptions against me, wherein I can suppose he had escaped
his pretended fit, and was returned unto himself, that is,
unto honest and ingenuous thoughts, wherewith I hope he
is mostly conversant. But though I cannot miss in the
justification of this charge, by considering any instance of
his reflections, yet I shall at present take that which he in-
sists longest upon, and filleth his discourse about it with
most scurrility of expressions. And this is in the 164th
page of his book, and those that follow. For there he dis-
puteth fiercely against me for making this to be an undue
end of our serving God, namely, that we may flee from the
wrath to come. And who would not take this for an inex-
piable crime in any, especially in him who hath written so
much of the nature and use of threatenings under the gospel,
and the fear that ought to be ingenerated by them in the
hearts of men, as I have done ? Wherefore, so great a crime
being the object of them, all his revilings seem not only to
be excused, but allowed. But what if all this should
prove a wilful prevarication, not becoming a good man,
much less a minister of the gospel ? My words, as reported
and transcribed by himself, are these : * Some there are
that do the service of the house of God as the drudgery of
their lives ; the principle they yield obedience upon is a
spirit of bondage unto fear; the rule they do it by is the
law in its dread and rigour ; exacting it of them to the ut-
most without mercy or mitigation ; the end they do it for is
to fly from the wrath to come, to pacify conscience, and to
seek for righteousness as it were by the works of the law.'
What follow unto the same purpose he omits, and what he
adds as my words are not so, but his own ; ubi pudor, ubi
Jidesl That which I affirmed to be a part of an evil end,
when and as it makes up one entire end, by being mixed
with sundry other things expressly mentioned, is singled
out, as if I had denied that in any sense it might be a part
of a good end in our obedience, which I never thought, I
never said, I have spoken and written much to the contrary.
And yet to couatenance himself in this disingenuous pro-

56 TH£ DOCTRINE OF

cedure, besides many other untrue reflections, he adds that
I insinuate, that those whom I describe are Christians that
seek righteousness by faith in Christ, p. 167. I must needs
tell this author that my faith in this matter is, that such
works as these will have no influence in his justification;
and that the principal reason why I suppose I shall not, in
my progress in this discourse, take any particular notice of
his exceptions, either against the truth or me, next unto this
consideration, that they are all trite and obsolete, and as to
what seemeth to be of any force in them will occur unto me
in other authors from whom they are derived, is, that I may
not have a continual occasion to declare how forgetful he
hath been of all the rules of ingenuity, yea, and of common
honesty, in his dealing with me. For that which gave the
occasion unto this present unpleasing digression, it being
no more as to the substance of it, but that our sins were
imputed unto Christ, and that his righteousness is imputed
unto us, it is that in the faith whereof I am assured I shall
live and die, though he should write twenty as learned
books against it, as those which he hath already published;
and in what sense I do believe these things, shall be after-
ward declared. And although I judge no men upon the
expressions that fall from him in polemical writings, wherein
on many occasions they do aflVont their own experience,
and contradict their own prayers, yet, as to those who un-
derstand not that blessed commutation of sins and righte-
ousness as to the substance of it, which 1 have pleaded for,
and the actings of our faith with respect thereunto, I shall
be bold to say, ' that if the gospel be hid, it is hid to them
that perish.'

Sixthly, We can never state our thoughts aright in this
matter, unless we have a clear apprehension of, and satisfac-
tion in, the introduction of grace by Jesus Christ into the
whole of our relation unto God, with its respect unto all
parts of our obedience. There was no such thing, nothing
of that nature or kind, in the first constitution of that rela-
tion and obedience by the law of our creation. We were
made in a state of immediate relation unto God in our own
persons, as our creator, preserver, and rewarder. There was
no mystery of grace in the covenant of works. No more was
required unto the consummation of that state, but what was

JUSTIFICATION BY FAITH. 57

given us in our creation, enabling us unto rewardable obe-
dience. * Do this and live/ was the sole rule of our relation
unto God. There was nothing in religion originally of that
which the gospel celebrates under the name of the grace,
kindness, and love of God, whence all our favourable relation
unto God doth now proceed, and whereinto it is resolved ;
nothing of the interposition of a mediator with respect unto
our righteousness before God and acceptance with him;
which is at present the life and soul of religion, the sub-
stance of the gospel, and the centre of all the truths revealed
in it. The introduction of these things is that which makes
our religion a mystery, yea, a great mystery, if the apostle
may be believed; 1 Tim. iii. 16. All religion at first was
suited and commensurable unto reason ; but being now be-
come a mystery, men for the most part are very unwilling to
receive it. But so it must be; and unless we are restored
unto our primitive rectitude, a religion suited unto the prin-
ciples of our reason, which it hath none but what answer
that first state, will not serve our turns.

Wherefore, of this introduction of Christ and grace in
him, into our relation unto God, there are no notions in the
natural conceptions of our minds, nor are they discoverable
by reason in the best and utmost of its exercise; 1 Cor. ii. 14.
For before our understandings were darkened, and our rea-
son debased by the fall, there were no such things revealed
or proposed unto us; yea, the supposition of them is incon-
sistent with, and contradictory unto, that whole state and
condition wherein we were to live to God ; seeing they all
suppose the entrance of sin. And it is not likely that our
reason, as now corrupted, should be willing to embrace that
which it knew nothing of in its best condition, and which
was inconsistent with that way of attaining happiness which
was absolutely suited unto it. For it hath no faculty or
power but what it hath derived from that state. And to
suppose it is now of itself suited and ready to embrace such
heavenly mysteries of truth and grace, as it had no notions of,
nor could have, in the state of innocency, is to suppose that
by the fall our eyes were opened to know good and evil, in
the sense that the serpent deceived our first parents with an
expectation of. Whereas, therefore, our reason was given
us for our only guide in the first constitution of ournatures.

€8

THE DOCTRINE OF

it is naturally unready to receive what is above it, and as
corrupted hath an enmity thereunto.

Hence in the first open proposal of this mystery, namely,
of the love and grace of God in Christ, of the introduction
of a mediator and his righteousness into our relation unto
God, in that way which God in infinite wisdom had de-
signed ; the whole of it was looked on as mere folly, by the
generality of the wise and rational men of the world, as the
apostle declares at large, 1 Cor. i. Neither was the faith of
them ever really received in the world, without an act of
the Holy Ghost upon the mind in its renovation. And
those who judge that there is nothing more needful to enable
the mind of man to receive the mysteries of the gospel in a
due manner, but the outward proposal of the doctrine there-
of, do not only deny the depravation of our nature by the
fall, but by just consequence, wholly renounce that grace
whereby we are to be recovered. Wherefore, reason (as
hath been elsewhere proved), acting on and by its own in-
nate principles and abilities, conveyed unto it from its ori-
ginal state, and as now corrupted, is repugnant unto the
whole introduction of grace by Christ into our relation unto
God; Rom. viii. 7. An endeavour, therefore, to reduce the
doctrine of the gospel, or what is declared therein, concern-
ing the hidden mystery of the grace of God in Christ, unto
the principles and inclinations of the minds of men, or reason
as it remains in us after the entrance of sin, under the power
at least of those notions and conceptions of things religious,
which it retains from its first state and condition, is to de-
base and corrupt them (as we shall see in sundry instances),
and so make way for their rejection.

Hence very diflScult it is to keep up doctrinally and prac-
tically the minds of men unto the reality and spiritual height
of this mystery. For men naturally do neither understand
it, nor like it. And therefore, every attempt to accommo-
date it unto the principles and inbred notions of corrupt
reason is very acceptable unto many, yea, unto the most.
For the things which such men speak and declare, are with-
out more ado, without any exercise of faith or prayer, with-
out any supernatural illumination, easily intelligible, and ex-
posed to the common sense of mankind. But whereas, a
declaration of the mysteries of the gospel can obtain no ad-

JUSTIFICATION BY FAITH. 59

mission into the minds of men but by the effectual working
of the Spirit of God, Eph. i. 17 — 19. it is generally looked
on as difficult, perplexed, unintelligible ; and even the minds
of many, who find they cannot contradict it, are yet not at
all delighted with it. And here lieth the advantage of all
them who in these days do attempt to corrupt the doctrine
of the gospel, in the whole or any part of it ; for the accom-
modation of it unto the common notions of corrupted reason,
is the whole of what they design. And in the confidence of
the suflfrage hereof, they not only oppose the things them-
selves, but despise the declarations of them as enthusiasti-
cal canting. And by nothing do they more prevail them-
selves, than by a pretence of reducing all things to reason,
and contempt of what they oppose as unintelligible fanati-
cism. But I am not more satisfied in any thing of the most
uncontrollable evidence, than that the understandings of
these men is no just measure or standard of spiritual truth.
Wherefore, notwithstanding all this fierceness and scorn,
with the pretended advantages which some think they have
made by traducing expressions in the writings of some men,
it may be improper, it may be only not suited unto their own
genius and capacity in these things, we are not to be
' ashamed of the gospel of Christ, which is the power of God
unto salvation to every one that believeth.'

Of this repugnancy unto the mystery of the wisdom and
grace of God in Christ, and the foundation of its whole
economy in the distinct operations of the persons of the
holy Trinity therein, there are two parts or branches.

1. That which would reduce the whole of it unto the
private reason of men, and their own weak imperfect ma-
nagement thereof. This is the entire design of the Soci-
nians. Hence,

(1.) The doctrine of the Trinity itself is denied, impugned,
yea, derided by them, and that solely on this account. They
plead that it is incomprehensible by reason ; for there is in
that doctrine, a declaration of things absolutely infinite and
eternal, which cannot be exemplified in, nor accommodated
unto, things finite and temporal. This is the substance of
all their pleas against the doctrine of the Holy Trinity, that
which gives a seeming life and sprightly vigour to their ob-
jections against it ; wherein yet under the pretence of fch«

60 THE DOCTRIXK OV

use and exercise of reason, they fall and resolve all their
reasonings into the most absurd and irrational principles,
that ever the minds of men were besotted withal. For unless
you will grant them, that what is above their reason, is there-
fore contradictory unto true reason ; that what is infinite
and eternal, is perfectly comprehensible, and in all its con-
cerns and respects to be accounted for ; that what cannot
be in things finite and of a separate existence, cannot be in
things infinite whose being and existence can be but one;
with other such irrational, yea, brutish imaginations ; all the
arguments of these pretended men of reason against the
Trinity, become like chaff that every breath of wind will
blow away. Hereon they must, as they do, deny the distinct
operations of any persons in the Godhead, in the dispen-
sation of the mystery of grace. For if there are no such
distinct persons, there can be no such distinct operations.
Now as upon a denial of these things no one article of faith
can be rightly understood, nor any one duty of obedience
be performed unto God in an acceptable manner, so in par-
ticular, we grant that the doctrine of justification by the
imputation of the righteousnes;s of Christ, cannot stand.

(2.) On the same ground the incarnation of the Son of God
is rejected as aToirwv droTrorarov, the most absurd concep-
tion that ever befel the minds of men. Now it is to no pur-
pose to dispute with men so persuaded about justification.
Yea, we will freely acknowledge, that all things we believe
about it are ypaio^Hg fxvOoi, no better than old wives' tales,
if the incarnation of the Son of God be so also. For 1 can
as well understand, how he who is a mere man, however
exalted, dignified, and glorified, can exercise a spiritual rule
in and over the hearts, consciences, and thoughts of all the
men in the world, being intimately knowing of and present
unto them all equally at all times (which is another of their
fopperies), as how the righteousness and obedience of one
should be esteemed the righteousness of all that believe, if
that one be no more than a man, if he be not acknowledged
to be the Son of God incarnate.

Whilst the minds of men are prepossessed with such pre-
judices, nay, unless they firmly assent unto the truth in
these foundations of it, it is impossible to convince them of
the truth and necessity of that j ustification of a sinner, which

JUSTIFICATIOX BV FAITIf. 61

is-^revealed in the gospel. Allow the Lord Christ to be no
other person but what they believe him to be, and I will
grant there can be no other way of justification than what
they declare ; though I cannot believe that ever any sinner
will be justified thereby. These are the issues of an obsti-
nate refusal to give way unto the introduction of the mys-
tery of God and his grace, into the way of salvation and our
relation unto him.

And he who would desire an instance of the fertility of
men's inventions in forging and coining objections against
heavenly mysteries in the justification of the sovereignty of
their own reason as unto what belongs to our relation unto
God, need go no farther than the writings of these men,
against the Trinity and incarnation of the eternal word.
For this is their fundamental rule in things divine and doc-
trines of religion, that not what the Scripture saith is
therefore to be accounted true, although it seems repugnant
unto any reasonings of ours, or is above what we can com-
prehend, but jvhat seems repugnant unto our reason, let
the words of the Scripture be what they will, that we must
conclude that the Scripture doth not say so, though it seem
never so expressly so to do. ' Itaque non quia utrumque
Scriptura dicat propterea hsec inter se non pugnare con-
cludendum est ; sed potius quia hsec inter se pugnant,
ideo alterutrum a Scriptura non dici statuendum est,' saith
Schlichting. ad Meism. def. Socin. p. 102. Wherefore, be-
cause the Scripture affirms both these (that is, the efficacy
of God's grace and the freedom of our wills), we cannot con-
clude from thence, that they are not repugnant ; but because
these things are repugnant unto one another, we must de-
termine, that one of them is not spoken in the Scripture ;
no, it seems, let it say what it will. This is the handsomest
way they can take in advancing their own reason above
the Scripture, which yet savours of intolerable presumption.
So Socinus himself, speaking of the satisfaction of Christ,
saith in plain terms; *Ego quidem etiamsi non semel sed
seepius id in sacris monumentis Scriptum extaret, non idcirco
tamen ita prorsus rem se habere crederem, ut vos opinamini ;
cum enim id omnino fieri non possit, non secus atque in
multis aliis Scripturse Testimoniis, una cum caeteris omnibus
facie ; aliqua, quae minus incommoda videretur, interpre-

C2 THK DOCTRTNK OF

tatione adhibita, euni sensum ex ejusmodi verbis elicerem qui
sibi constnret.' * For my part, if this (doctrine) were extant
and written in the holy Scripture, not once but often, yet
would I not therefore believe it to be so as you do ; for
whereas it can by no means be so (whatever the Scripture
saith), I would as I do with others in other places, make
use of some less incommodious interpretation, whereby I
would draw a sense out of the words that should be con-
sistent with itself.' And how he would do this he declares
a little before ; * Sacra verba in alium sensum, quam verba
sonant, per inusitatos etiam tropos quandoque explicantur.'
He would explain the words into another sense than what
they sound or propose by unusual tropes. And indeed such
uncouth tropes doth he apply as so many engines and ma-
chines, to pervert all the divine testimonies concerning our
redemption, reconciliation, and justification by the blood
of Christ.

Having therefore fixed this as their rule, constantly to
prefer their own reason above the express words of the
Scripture, which must therefore by one means or other be
so perverted or wrested to be made compliant therewith,
it is endless to trace them in their multiplied objections
against the holy mysteries, all resolved into this one prin-
ciple, that their reason cannot comprehend them, nor doth
approve of them. And if any man would have an especial
instance of the serpentine wits of men winding themselves
from under the power of conviction by the spiritual light
of truth, or at least endeavouring so to do, let him read the
comments of the Jewish rabbins on Isaiah, chap. liii. and of
the Socinians on the beginning of the Gospel of John.

2. The second branch of this repugnancy springeth
from the want of a due comprehension of that harmony
which is in the mystery of grace, and between all the parts
of it. This comprehension is tlie principal effect of that
wisdom, which believers are taught by the Holy Ghost. For
our understanding of the wisdom of God in a mystery is
neither an art, nor a science, whether purely speculative or
more practical, but a spiritual wisdom. And this spiritual
wisdom is such as understands and apprehends things, not
so much, or not only in the notion of them, as in their power,
reality, and efficacy, towards their proper ends. And there-

JUSTIFICATION r,\ FAITH. 63

fore, although it may be very few, unless they be learned,
judicious, and diligent in the use of means of all sorts,
do attain unto it clearly and distinctly in the doctrinal no-
tions of it ; yet are all true believers, yea, the meanest of
them directed and enabled by the Holy Spirit as unto their
own practice and duty, to act suitably unto a comprehen-
sion of this harmony, according to the promise that * they
shall be all taught of God.' Hence those things which ap-
pear unto others contradictory and inconsistent one with
another, so as that they are forced to offer violence unto the
Scripture, and their own experience in the rejection of the
one or the other of them, are reconciled in their minds, and
made mutually useful or hopeful unto one another, in the
whole course of their obedience. But these things must be
farther spoken unto.

Such an harmony as that intended there is in the whole
mystery of God. For it is the most curious effect and pro-
duct of divine wisdom ; and it is no impeachment of the
truth of it, that it is not discernable by human reason. A
full comprehension of it no creature can in this world arise
unto. Only in the contemplation of faith, we may arrive
unto such an understanding admiration of it, as shall enable
us to give glory unto God, and to make use of all the parts
of it in practice as we have occasion. Concerning it the
holy man mentioned before cried out, w ave^LxvtacTTov dtf
fiiovpyiag; 'O unsearchable contrivance and operation!' And
so is it expressed by the apostle, as that which hath an un-
fathomable depth of wisdom in it, t5 (^aOog ttXovtov, &c. ' O
the depth of the riches, both of the wisdom and knowledge
of God ; how unsearchable are his ways and his judgments
past finding out ;' Rom. xi. 33 — 36. See to the same purpose,
Eph. iii. 8—10.

There is an harmony, a suitableness of one thing unto
another in all the works of creation. Yet we see that it is
not perfectly nor absolutely discoverable unto the wisest
and most diligent of men. How far are they from an agree^
ment about the order and motions of the heavenly bodies,
of the sympathies and qualities of sundry things here be-
low, in the relation of causality and eflSciency between one
thing and another. The new discoveries made concerning
any of them, do only evidence how far men are from a

64 THK DOCTKIXE Ol

just and perfect comprehension of them. Yet such a uni-
versal harmony there is in all the parts of nature and its
operations, that nothing in its proper station and operation
is destructively contradictory either to the whole, or any
part of it, but every thing contributes unto the preservation
and use of the universe. But although this harmony be not
absolutely comprehensible by any, yet do all living crea-
tures, "who follow the conductor instinct of nature, make use
of it, and live upon it, and without it neither their being
could be preserved, nor their operations continued.

But in the mystery of God and his grace, the harmony
and suitableness of one thing unto another, with their ten-
dency unto the same end, is incomparably more excellent
and glorious than that which is seen in nature or the works
of it. For whereas God made all things at first in wisdom,
yetis the new creation of all things by Jesus Christ, ascribed
peculiarly unto the riches, stores, and treasures of that in-
finite wisdom. Neither can any discern it unless they are
taught of God, for it is only spiritually discerned. But yet
is it by the most despised. Some seem to think that there
is no great wisdom in it, and some that no great wisdom is
required unto the comprehension of it ; few think it worth
the while to spend half that time in prayer, in meditation,
in the exercise of self-denial, mortification, and holy obe-
dience, doing the will of Christ that they may know of his
word, to the attaining of a due comprehension of the mys-
tery of godliness, as some do of diligence, study, and trial of
experiments, who design to excel in natural or mathemati-
cal sciences. Wherefore there are three things evident herein.

1. That such an harmony there is in all the parts of the
mystery of God, wherein all the blessed properties of the di-
vine nature are glorified, our duty in all instances is directed
and engaged, our salvation in the way of obedience secured,
and Christ as the end of all exalted. Wherefore, we are not
only to consider and know the several parts of the doctrine
of spiritual truth, but their relation also one unto another,
their consistency one with another in practice, and their mu-
tual furtherance of one another unto their common end.
And a disorder in our apprehensions about any part of that,
whose beauty and use ariseth from its harmony, gives some
confusion of mind with respect unto the whole.

JUSTIFICATION BY FAITH. G5

2. That unto a comprehension of this-harmony in a due
measure, it is necessary that we be taught of God, without
which we can never be wise in the knowledge of the mystery
of his grace. And herein ought we to place the principal
part of our diligence, in our inquiries into the truths of the
gospel.

3. Ail those who are taught of God to know his will,
unless it be when their minds are disordered by prejudices,
false opinions, or temptations, have an experience in them-
selves and their own practical obedience, of the consistency
of all parts of the mystery of God's grace and truth in Christ
among themselves, of their spiritual harmony and cogent
tendency unto the same end. The introduction of the grace
of Christ into our relation unto God, makes no confusion or
disorder in their minds, by the conflict of the principles of
natural reason, with respect unto our first relation unto God,
and those of grace with respect unto that whereunto we are
renewed.

From the want of a due comprehension of this divine
harmony it is, that the minds of men are filled with imagi-
nations of an inconsistency between the most important
parts of the mystery of the gospel, from whence the confu-
sions that are at this day in Christian religion do proceed.

Thus the Socinians can see no consistency between the
grace or love of God, and the satisfaction of Christ, but
imagine if the one of them be admitted, the other must be
excluded out of our religion. Wherefore, they principally
oppose the latter under a pretence of asserting and vindi-
cating the former. And where these things are expressly
conjoined in the same proposition of faith ; as where it is
said, 'that we are justified freely by the grace of God,
through the redemption that is in Christ Jesus ; whom God
hath set forth to be a propitiation through faith in his blood ;'
as Rom. iii. 24, 25. they will oifer violence unto common
sense and reason, rather than not disturb that harmony
which they cannot understand. For although it be plainly
affirmed to be a redemption by his blood, as he is a propi-
tiation, as his blood was a ransom or price of redemption,
yet they will contend, that it is only metaphorical, a mere
deliverance by power, like that of the Israelites by Moses.
'3ut these things are clearly stated in the gospel, and there-

VOL. XI. F

6(5 THE DOCTKlNt OF

fore not only consistent, but such as that the one cannot
subsist without the other. Nor is there any mention of any
especial love or grace of God unto sinners, but with respect
unto the satisfaction of Christ as the means of the commu-
nication of all their effects unto them. See John iii. 16.
Rom. iii. 23-25. viii. 30-33. 2 Cor. v. 19— 21. Eph. i.
7, vjcc.

In hke manner they can see no consistency between the
satisfaction of Christ, and the necessity of holiness or obe-
dience in them that do believe. Hence they continually
clamour, that by our doctrine of the mediation of Christ,
we overthrow all obligations unto a holy life. And by
their sophistical reasonings unto this purpose, they prevail
with many to embrace their delusion, who have not a spiri-
tual experience to confront their sophistry withal. But as
the testimony of the Scripture lieth expressly against them,
so those who truly believe, and have real experience of the
influence of that truth into the life of God, and how impos-
sible it is to yield any acceptable obedience herein without
respect thereunto, are secured from their snares.

These and the like imaginations arise from the unwil-
lingness of men to admit of the introduction of the mystery
of grace, into our relation unto God. For suppose us to
stand before God on the old constitution of the covenant
of creation, which alone natural reason likes and is com-
prehensive of, and we do acknowledge these things to be
inconsistent. But the mystery of the wisdom and grace of
God in Christ, cannot stand without them both.

So likewise God's efficacious grace in the conversion of
sinners, and the exercise of the faculties of their minds, in a
way of duty, are asserted as contradictory and inconsistent.
And although they seem both to be positively and fre-
quently declared in the Scripture, yet say these men, their
consistency being repugnant to their reason, let the Scrip-
ture say what it will, yet is it to be said by us, that the
Scripture doth not assert one of them. And this is from
the same cause ; men cannot in their wisdom see it possible
that the mystery of God's grace should be introduced into
our relation and obedience unto God. Hence have many
ages of the church, especially the last of them, been filled
with endless disputes, in opposition to the grace of God, or

JUSTIFICATION BY FAITH. 67

to accommodate the conceptions of it, unto the interests of
corrupted reason.

But there is no instance more pregnant unto this pur-
pose than that under our present consideration. Free justi-
fication, through the imputation of the righteousness of
Christ, is cried out against as inconsistent with a necessity
of personal hoHness and obedience ; and because the Soci-
nians insist principally on this pretence, it shall be fully
and diligently considered apart, and that holiness, which,
without it, they and others deriving from them do pretend
unto, shall be tried by the unerring rule.

Wherefore, I desire it may be observed that in pleading
for this doctrine, we do it as a principal part of the intro-
duction of grace into our whole relation unto God. Hence
we grant j

1. That it is unsuited, yea foolish, and as some speak,
childish, unto the principles of unenlightened and unsancti-
fied reason or understandings of men. And this we con-
ceive to be the principal cause of all the oppositions that
are made unto it, and all the depravations of it that the
church is pestered withal. Hence are the wits of men so
fertile in sophistical cavils against it, so ready to load it
with seeming absurdities, and I know not what unsuitable-
ness unto their wonderous rational conceptions. And no
objection can be made against it, be it never so trivial, but
it is highly applauded by those who look on that introduc-
tion of the mystery of grace, which is above their natural
conceptions, as unintelligible folly.

2. That the necessary relation of these things one unto
the other, namely, of justification by the imputation of the
righteousness of Christ, and the necessity of our personal
obedience,will not be clearly understood nor duly improved,
but by and in the exercise of the wisdom of faith. This we
grant also ; and let who will make v^^hat advantage they
can of this concession. True faith hath that spiritual light
in it or accompanying of it, as that it is able to receive it,
and to conduct the soul unto obedience by it. Wherefore,
reserving the particular consideration hereof unto its proper
place, I say in general,

1. That this relation is evident unto that spiritual wis-
dom whereby we are enabled doctrinally and practically to

f2

68 THE DOCTRINK OK

comprehend the harmony of the mystery of God, and the
consistency of all the parts of it one with another.

2. That it is made evident by the Scripture, wherein
both these things, justification through the imputation of
the righteousness of Christ, and the necessity of our per-
sonal obedience are plainly asserted and declared. And
we defy that rule of the Socinians, that seeing these things
are inconsistent in their apprehension or unto their reason,
therefore we must say that one of them is not taught in the
Scripture ; for whatever it may appear unto their reason, it
doth not so to ours; and we have at least as good reason
to trust unto our own reason, as unto theirs. Yet we abso-
lutely acquiesce in neither, but in the authority of God in
the Scripture; rejoicing only in this, that we can set our
seal unto his revelations by our own experience. For,

3. It is fully evident in the gracious conduct which the
minds of them that believe are under, even that of the Spirit
of truth and grace, and the inclinations of that new princi-
ple of the divine life whereby they are acted. For although
from the remainders of sin and darkness that are in them,
temptations may arise unto a continuation in sin, because
grace hath abounded, yet are their minds so formed and
framed by the doctrine of this grace, and the grace of this
doctrine, that the abounding of grace herein, is the princi-
pal motive unto their abounding in holiness, as we shall see
afterward.

And this we aver to be the spring of all those objections
which the adversaries of this doctrine do continually endea-
vour to entangle it withal. As, 1. If the passive righte-
ousness (as it is commonly called), that is, his death and
suffering be imputed unto us, there is no need, nor can it
be, that his active righteousness, or the obedience of his
life, should be imputed unto us ; and so on the contrary ;
for both together are inconsistent. 2. That if all sin be
pardoned, there is no need of the righteousness ; and so on
the contrary, if the righteousness of Christ be imputed unto
us, there is no room for, or need of, the pardon of sin. 3. If
we believe the pardon of our sins, then are our sins par-
doned before we believe, or we are bound to believe that
which is not so. 4. If the righteousness of Christ be im-
puted unto us, then are we esteemed to have done and suf-

JUSTIFICATION BY FAITH. 69

fered, what indeed we never did nor suffered ; and it is true,
that if we are esteemed ourselves to have done it, imputa-
tion is overthrown. 5. If Christ's righteousness be imputed
unto us, then are we as righteous as was Christ himself.
6. If our sins were imputed unto Christ, then was he thought
to have sinned, and was a sinner subjectively. 7. If good
works be excluded from any interest in our justification
before God, then are they of no use unto our salvation.

8. That it is ridiculous to think, that where there is no sin,
there is not all the righteousness that can be required.

9. That righteousness imputed is only a putative or imagi-
nary righteousness, &c.

Now although all these and the like objections, however
subtlely managed (as Socinus boasts that he had used more
than ordinary subtlety in this cause, ' in quo, si subtilius
aliquanto quam opus esse videretur, qusedam a nobis dis-
putata sunt;' De Servat. par. 4. cap. 4.) are capable of plain
and clear solutions, and we shall avoid the examination of
none of them; yet at present I shall only say, that all the
shades which they cast on the minds of men, do vanish and
disappear before the light of express Scripture testimonies,
and the experience of them that do believe, where there is
a due comprehension of the mystery of grace in any tolera-
ble measure.

Seventhly, There are some common prejudices, that are
usually pleaded against the doctrine of the imputation of the
righteousness of Christ, which, because they will not orderly
fall under a particular consideration in our progress, may
be briefly examined in these general previous considera-
tions.

1. It is usually urged against it, that this imputation of
the righteousness of Christ is nowhere mentioned expressly
in the Scripture. This is the first objection of Bellarmine
against it. ' Hactenus,' saith he, ' nullum omnino locum
invenire potuerunt, ubi legeretur Christi justitiam nobis im-
putari ad justitiam; vel nos justos esse per Christi justitiam
nobis imputatam.' De Justificat. lib. ii. cap. 7. An objec-
tion doubtless unreasonably and immodestly urged by men
of this persuasion. For not only do they make profession
of their whole faith, or their belief of all things in matters
of religion, in terms and expressions nowhere used in the

70 THE nocTiirxE of

Scripture, but believe many things also, as they say, with
faith divine, not at all revealed or contained in the Scrip-
ture, but drained by them out of the traditions of the
church. I do not therefore understand, how such persons
can modestly manage this as an objection against any doc-
trine, that the terras wherein some do express it, are not
priTwg found in the Scripture, just in that order of one word
after another as by them they are used. For this rule may
be much enlarged, and yet be kept straight enough to ex-
clude the principal concerns of their church out of the con-
fines of Christianity ; nor can I apprehend much more
equity in others, who reflect with severity on this expression
of the imputation of the righteousness of Christ as unscrip-
tural, as if those who make use thereof were criminal in no
small degree ; when themselves, immediately in the decla-
ration of their own judgment, make use of such terras, dis-
tinctions, and expressions, jts are so far from being in the
Scripture, as that it is odds they had never been in the
world, had they escaped ^Aristotle's mint, or that of the
schools deriving from him.

And thus, although a sufficient answer hath frequently
enough, if any thing can be so, been returned unto this ob-
jection in Bellarmine, yet hath one of late amongst our-
selves made the translation of it into English, to be the
substance of the first chapter of a book about justification ;
though he needed not to have given such an early intima-
tion unto whom he is beholding for the greatest part of his
ensuing discourse, unless it be what is taken up in despite-
ful revilings of other men. For take from him what is not
his own on the one hand, and impertinent cavils at the words
and expressions of other men, with forged imputations on
some of them, on the other, and his whole book will disap-
pear. But yet although he affirms that none of the Protes-
tant writers, who speak of the imputation of the righteous-
ness of Christ unto us (which were all of them without ex-
ception until of late), have precisely kept to the form of
wholesome words, but have rather swerved and varied from
the language of the Scripture, yet he will excuse them from
open error, if they intend no more thereby, but that we
are made partakers of the benefits of the righteousness of
Christ. But if they intend that the righteousness of Christ

JUSTIFICATION BY FAITH. 71

itself is imputed unto us (that is, so as to be our righteous-
ness before God, whereon we are pardoned and accepted
with him, or do receive the forgiveness of sins, and a right
to the heavenly inheritance), then are they guilty of that
error which makes us to be esteemed to do ourselves what
Christ did ; and so on the other side, Christ to have done
what we do and did, chap. 2. 3. But these things are not
so. For if we are esteemed to have done any thing in our
own persons, it cannot be imputed unto us as done for us
by another j as it will appear when we shall treat of these
things afterward. But the great and holy persons in-
tended are as little concerned in the accusations or apolo-
gies of some writers, as those writers seem to be acquainted
with that learning, wisdom, and judgment, wherein they did
excel, and the characters whereof are so eminently conspi-
cuous in all their writings.

But the judgment of most Protestants, is not only can-
didly expressed, but approved of also by Bellarmine himself
in another place. ' Non esset/ saith he, ' absurdum, si
quis diceret nobis imputari Christijustitiam et merita; cum
nobis donentur et applicentur; ac si nos ipsi Deo satisfecis-
semus.' De Justif. lib. ii. cap. 10. * It were not absurd, if
any one should say that the righteousness and merits of
Christ are imputed unto us, when they are given and ap-
plied unto us, as if we ourselves had satisfied God.' And
this he confirms with that saying of Bernard ad Innocent,
Epist. 190. * Nam si unus pro omnibus mortuus est, ergo
omnes mortui sunt, ut videlicet satisfactio unius omnibus
imputetur, sicut omnium peccata unus ille portavit.' And
those who will acknowledge no more in this matter, but only
a participation quovis modo, one way or other, of the bene-
fits of the odedience and righteousness of Christ, wherein
\ve have the concurrence of the Socinians also, might do
well, as I suppose, plainly to deny all imputation of his
Jighteousness unto us in any sense as they do, seeing the
benefits of his righteousness cannot be said to be imputed
unto us, what way soever we are made partakers of them.
For to say, that the righteousness of Christ is imputed
unto us with respect unto the benefits of it, when neither
the righteousness itself is imputed unto us, nor can the be-
nefits of it be imputed unto us, as we shall see afterward^

72 THE DOCTRINE OF

doth minister great occasion of much needless variance and
contests. Neither do I know any reason why men should
seek countenance unto this doctrine under such an expres-
sion, as themselves reflect upon as unscriptural, if they be
contented that their minds and sense should be clearly un-
derstood and apprehended. For truth needs no subterfuge.
The Socinians do now principally make use of this ob-
jection. For finding the whole church of God in the use of
sundry expressions, in the declaration of the most important
trutlis of the gospel, that are not literally contained in the
Scripture, they hoped for an advantage from thence in their
opposition unto the things themselves. Such are the terms
of the Trinity, the incarnation, satisfaction, and merit of
Christ, as this also of the imputation of his righteousness.
How little they have prevailed in the other instances, hath
been sufficiently manifested by them with whom they have
had to do. But as unto that part of this objection which
concerns the imputation of the righteousness of Christ unto
believers, those by whom it is asserted do say,

1. That it is the thing alone intended which they plead
for. If that be not contained in the Scripture, if it be not
plainly taught and confirmed therein, they will speedily re-
linquish it. But if they can prove that the doctrine which
they intend in this expression, and which is thereb)/ plainly
declared unto the understandings of men, is a divine truth
sufficiently witnessed unto in the Scripture, then is this ex-
pression of it reductively scriptural, and the truth itself so
expressed a divine verity. To deny this, is to take away
all use of the interpretation of the Scripture ; and to over-
throw the ministry of the church. This, therefore, is to be
alone inquired into.

2. They say, the same thing is taught and expressed in
the Scripture, in phrases eequipollent. For it affirms that ' by
the obedience of one' (that is Christ), * many are made righ-
teous ;' Rom. V. 18. and that we are made righteous by
the imputation of righteousness unto us. * Blessed is the
man unto whom God imputeth righteousness without
works;' chap. iv. 6. And if we are made righteous by the
imputation of righteousness unto us, that obedience or righ-
teousness whereby we are made righteous, is imputed unto
us. And they will be content with this expression of this

JUSTIFICATION BY FAITH. 73

doctrine, that the obedience of Christ whereby we are made
righteous, is the righteousness that God imputeth unto us.
Wherefore, this objection is of no force to disadvantage the
truth pleaded for.

2. Sooinus objects in particular against this doctrine of
justification by the imputation of the righteousness of Christ,
and of his satisfaction, that there is nothing said of it in the
Evangelists, nor in the report of the sermons of Christ unto
the people, nor yet in those of his private discourses with
his disciples. And he urgeth it vehemently and at large,
against the whole of the expiation of sin by his death ; De
Servator. par. 4. cap. 9. And as it is easy, * malis inventis
pejora addere ;' this notion of his is not only made use of
and pressed at large by one among ourselves, but improved
also by a dangerous comparison between the writings of the
evangelists and the other writings of the New Testament.
For to enforce this argument, that the histories of the gos-
pel, wherein the sermons of Christ are recorded, do make no
mention of the imputation of the righeousness of Christ, as
in his judgment they do not, nor of his satisfaction, or merit,
or expiation of sin, or of redemption by his death ; as they
do not in the judgment of Socinus, it is added by him, that
for his part he is apt to admire our Saviour's sermons, who
was the author of our religion, before the writings of the
apostles, though inspired men. Whereunto many danger-
ous insinuations and reflections on the writings of St. Paul,
contrary to the faith and sense of the church in all ages are
subjoined. See pp. 240, 241.

But this boldness is not only unwarrantable, but to be
abhorred. What place of Scripture, what ecclesiastical tra-
dition, what single president of any one sober Christian
writer, what theological reason will countenance a man in
making the comparison mentioned, and so determining
thereon? Such juvenile boldness, such want of a due ap-
prehension and understanding of the nature of divine in-
spirations, with the order and design of the writing of the
New Testament, which are the springs of this precipitate
censure, ought to be reflected on. At present to remove
this pretence out of our way, it may be observed,

1. That what the Lord Christ taught his disciples in his
personal ministry on the earth, was suited unto that economy

74 THE DOCTRINE OF

of the church which was antecedent unto his death and re-
surrection. Nothing did he withhold from them, that was
needful to their faith, obedience, and consolation in that
state. Many things he instructed them in out of the Scrip-
ture, many new revelations he made unto them, and many
times did he occasionally instruct and rectify their judg-
ments. Howbeit he made no clear distinct revelation of
those sacred mysteries unto them, which are peculiar unto
the faith of the New Testament, nor were to be distinctly
apprehended before his death and resurrection.

2. What the Lord Christ revealed afterward by his Spirit
unto the apostles, was no less immediately from himself, than
was the truth which he spoke unto them with his own mouth
in the days of his flesh. An apprehension to the contrary is
destructive of Christian religion. The epistles of the apo-
stles are no less Christ's sermons, than that which he de-
livered on the mount. Wherefore,

3. Neither in the things themselves, nor in the way of
their delivery or revelation, is there any advantage of the
one sort of writings above the other. The things written
in the epistles proceed from the same wisdom, the same
grace, the same love, with the things which he spoke with
his own mouth in the days of his flesh, and are of the same
divine veracity, authority, and efficacy. The revelation
which he made by his Spirit, is no less divine, and immediate
from himself, than what he spoke unto his disciples on the
earth. To distinguish between these things on any of these
accounts, is intolerable folly.

4. The writings of the evangelists do not contain the
whole of all the instructions which the Lord Christ gave
unto his disciples personally on the earth. ' For he was seen
of them after his resurrection forty days, and spoke with
them of the things pertaining to the kingdom of God ;' Acts
i. 3. And yet nothing hereof is recorded in their writings,
but only some few occasional speeches. Nor had he given
before unto them a clear and distinct understanding of those
things, which were delivered concerning his death and resur-
rection in the Old Testament, as is plainly declared, Luke
xxiv. 25 — 27. For it was not necessary for them in that state
wherein they were. Wherefore,

5. As to the extent of divine revelations objectively.

JUSTIFICATION BY FAITH. 75

those which he granted by his Spirit unto his apostles after
his ascension, were beyond those which he personally taught
them, so far as they are recorded in the writings of the evan-
gelists. For he told them plainly not long before his death,
that he had many things to say unto them which * then they
could not bear ;' John xvi. 12. And for the knowledge of those
things, he refers them to the coming of the Spirit to make
revelation of them from himself, in the next words ; ' howbeit
when he, the Spirit of truth is come, he will guide yon into
all truth; for he shall not speak of himself, but whatsoever
he shall hear that shall he speak ; and he will shew you things
to come. He shall glorify me ; for he shall receive of mine
and shew it unto you ;' ver. 13, 14. And on this account
he had told them before, that it was expedient for them that
he should go away, that the Holy Spirit might come unto
them, whom he would send from the Father, ver. 7. Here-
unto he referred the full and clear manifestation of the
mysteries of the gospel. So false, as well as dangerous
and scandalous, are those insinuations of Socinus and his
followers.

2. The writings of the evangelists are full unto their
proper ends and purposes. These were to record the ge-
nealogy, conception, birth, acts, miracles, and teachings,
of our Saviour, so far as to evince him to be the true only
promised Messias. So he testifieth who wrote the last of
them ; ' Many other signs truly did Jesus, which are not
written in this book ; but these are written that ye might
believe that Jesus is the Christ the Son of God ;' John xx.
30, 31. Unto this end every thing is recorded by them that
is needful unto the ingenerating and establishing of faith.
Upon this confirmation, all things declared in the Old Tes-
tament concerning him, all that was taught in types and sa-
crifices, became the object of faith in that sense wherein
they were interpreted in the accomplishment ; and that in
them this doctrine was before revealed, shall be proved af-
terward. It is therefore no wonder if some things, and those
of the highest importance, should be declared more fully in
other writings of the New Testament, than they are in those
of the evangelists.

3. The pretence itself is wholly false. For there are
as many pregnant testimonies given unto this truth in

76 THK T30CTIIINE OF

one alone of the evangelists, as in any other book of the
New Testament ; namely, in the book of John. I shall re-
fer to some of them which will be pleaded in their proper
place, chap. i. 12. 17. 19. iii. 14—18. 36. v. 24.

But we may pass this by, as one of those inventions con-
cerning which Socinus boasts in his epistle to Michael Va-
joditus, that his writings were esteemed by many for the
singularity of things asserted in them.

4. The difference that hath been among Protestant
writers about this doctrine is pleaded in the prejudice
of it. Osiander, in the entrance of the reformation, fell
into a vain imagination, that we were justified or made
righteous with the essential righteousness of God, commu-
nicated unto us by Jesus Christ. And whereas he was op-
posed herein with some severity by the most learned persons
of those days, to countenance himself in his singularity, he
pretended that there were twenty different opinions amongst
the Protestants themselves, about the formal cause of our
justification before God. This was quickly laid hold on
by them of the Roman church, and is urged as a prejudice
against the whole doctrine, by Bellarmine, Vasquez, and
others. But the vanity of this pretence of his hath been
sufficiently discovered; and Bellarmine himself could fancy
but four opinions among them, that seemed to be different
from one another, reckoning that of Osiander for one ; De
Justificat. lib. ii. cap. 1. But whereas he knew that the
imagination of Osiander was exploded by them all, the
other three that he mentions are indeed but distinct parts
of the same entire doctrine. Wherefore, until of late it
might be truly said, that the faith and doctrine of all Pro-
testants was in this article entirely the same. For however
they differed in the way, manner, and methods of its decla-
ration, and too many private men were addicted unto defini-
tions and descriptions of their own, under pretence of logical
accuracy in teaching, which gave an appearance of some
contradiction among them, yet in this they generally agreed,
that it is the righteousness of Christ, and not our own, on
the account whereof we receive the pardon of sin, accept-
ance with God, are declared righteous by the gospel, and
have a right and title unto the heavenly inheritance. Hereon,
I say, they were generally agreed, first against the Papists,

JUSTIFICATION BY FAITH. 77

and afterward against the Socinians ; and where this is
granted, I will not contend with any man about his way of
declaring the doctrine of it.

And that I may add it by the way, we have herein the
concurrence of the fathers of the primitive church. For
although by justification, following the etymology of the
I^atin word, they understood the making us righteous with
internal personal righteousness, at least some of them did
so, as Austin in particular, yet that we are pardoned and
accepted with God on any other account, but that of the
righteousness of Christ, they believed not. And whereas,
especially in their controversy with the Pelagians, after the
rising of that heresy, they plead vehemently that we are
made righteous by the grace of God, changing our hearts
and natures, and creating in us a principle of spiritual life
and holiness, and not by the endeavours of our own free
will, or works performed in the strength thereof, their words
and expressions have been abused contrary to their inten-
tion and design.

For we wholly concur with them, and subscribe unto all
that they dispute about the making of us personally righ-
teous and holy, by the effectual grace of God, against all
merit of works and operations of our own free will (our
sanctification being every way as much of grace, as our
justification, properly so called), and that in opposition unto
the common doctrine of the Roman church about the same
matter ; only they call this our being made inherently and
personally righteous by grace, sometimes by the name of
justification, which we do not. And this is laid hold on as
an advantage by those of the Roman church who do not
concur with them in the way and manner whereby we are
so made righteous. But whereas by our justification before
God, we intend only that righteousness whereon our sins
are pardoned, wherewith we are made righteous in his sight,
or for which we are accepted as righteous before him, it
will be hard to find any of them assigning of it unto any
other causes than the Protestants do. So it is fallen out,
that what they design to prove, we entirely comply with
them in ; but the way and manner whereby they prove it,
is made use of by the Papists unto another end, which they
intended not.

78 THK DOCTRINE OF

But as to the way and manner of the declaration of this
doctrine among Protestants themselves, there ever was some
variety and difference in expressions. Nor will it otherwise
be whilst the abilities and capacities of men, whether in
the conceiving of things of this nature, or in the expression
of their conceptions, are so various as they are. And it is
acknowledged that these differences of late have had by
some as much weight laid upon them, as the substance of
the doctrine generally agreed in. Hence some have com-
posed entire books, consisting almost of nothing but imper-
tinent cavils at other men's words and expressions. But
these things proceed from the weakness of some men, and
other vicious habits of their minds, and do not belong unto
the cause itself. And such persons, as for me, shall write
as they do, and fight on until they are weary. Neither
hath the multiplication of questions and the curious dis-
cussion of them in the handling of this doctrine, wherein
nothing ought to be diligently insisted on, but what is di-
rective of our practice, been of much use unto the truth
itself, though it hath not been directly opposed in them.

That which is of real difference among persons who
agree in the substance of the doctrine, may be reduced unto
a very few heads. As 1. There is something of this kind
about the nature of faith whereby we are justified, with its
proper object in justifying, and its use in justification. And
an instance we have herein, not only of the weakness of
our intellects in the apprehension of spiritual things, but
also of the remainders of confusion and disorder in our
minds, at least how true it is that we know only in part,
and prophesy only in part, whilst we are in this life. For
whereas this faith is an act of our minds, put forth in the
way of duty to God, yet many by whom it is sincerely ex-
ercised, and that continually, are not agreed either in the
nature or proper object of it. Yet is there no doubt but
that some of them who differ amongst themselves about
these things, have delivered their minds free from the pre-
possession of prejudices and notions derived from other
artificial reasonings iniposed on them, and do really express
their own conceptions as to the best and utmost of their
experience. And notwithstanding this difference, they do
yet all of them please God in the exercise of faith, as it is

JUSTIFICATION BY FAITH. 79

their duty, and have that respect unto its proper object, as
secures both their justification and salvation. And if we
cannot on this consideration bear with, and forbear, one an-
other in our different conceptions, and expressions of those
conceptions about these things, it is a sign we have a great
mind to be contentious, and that our confidences are built
on very weak foundations. For my part, I had much rather
my lot should be found among them who do really believe
with the heart unto righteousness, though they are not able
to give a tolerable definition of faith unto others, than
among them who can endlessly dispute about it with seem-
ing accuracy and skill, but are negligent in the exercise of
it as their own duty. Wherefore, some things shall be
briefly spoken of in this matter, to declare my own appre-
hensions concerning the things mentioned, without the least
design to contradict or oppose the conceptions of others.

2. There hath been a controversy more directly stated
among some learned divines of the reformed churches (for
the Lutherans are unanimous on the one side), about the
righteousness of Christ that is said to be imputed unto us.
For some would have this to be only his suflering of death,
and the satisfaction which he made for sin thereby, and
others include therein the obedience of his life also. The
occasion, original, and progress of this controversy, the
persons by whom it hath been managed, with the writings
wherein it is so, and the various ways that have been en-
deavoured for its reconciliation, are sufficiently known unto
all, who have inquired into these things. Neither shall I
immix myself herein, in the way of controversy, or in oppo-
sition unto others, though I shall freely declare my own
judgment in it, so far as the consideration of the righteous-
ness of Christ, under this distinction, is inseparable from the
substance of the truth itself, which I plead for.

3. Some difference there hath been also, whether the
righteousness of Christ imputed unto us, or the imputation
of the righteousness of Christ, may be said to be the formal
cause of our justification before God, wherein there appears
some variety of expression among learned men, who have
handled this subject in the way of controversy with the
Papists. The true occasion of the differences about this
expression hath been this and no other. Those of the

80 THK DOCTRINK OF

Roman church do constantly assert, that the righteousness
whereby we are righteous before God, is the formal cause
of our justification. And this righteousness, they say, is
our own inherent personal righteousness, and not the righ-
teousness of Christ imputed unto us. Wherefore, they treat
of this whole controversy, namely, what is the righteousness
on the account whereof we are accepted with God, or justi-
fied, under the name of the formal cause of justification,
which is the subject of the second book of Bellarmine con-
cerning justification. In opposition unto them, some Pro-
testants, contending that the righteousness wherewith we
are esteemed righteous befoi^ God, and accepted with him,
is the righteousness of Christ imputed unto us, and not our
own inherent, imperfect, personal righteousness, they have
done it under this inquiry, namely, what is the formal cause
of our justification; which some have said to be the impu-
tation of the righteousness of Christ, some the righteous-
ness of Christ imputed. But what they designed herein
was not to resolve this controversy into a philosophical
inquiry about the nature of a formal cause, but only to prove
that, that truly belonged unto the righteousness of Christ
in our justification, which the Papists ascribed unto our
own, under that name. That there is an habitual infused
habit of grace, which is the formal cause of our personal
inherent righteousness, they grant. But they all deny that
God pardons our sins, and justifies our persons, with respect
unto this righteousness as the formal cause thereof. Nay,
they deny that in the justification of a sinner there either is,
or can be, any inherent formal cause of it. And what they
mean by a formal cause in our justification, is only that
which gives the denomination unto the subject, as the im-
putation of the righteousness of Christ doth to a person
that he is justified.

Wherefore, notwithstanding the differences that have
been among some in the various expression of their concep-
tions, the substance of the doctrine of the reformed churches,
is by them agreed upon and retained entire. For they all
agree that God justifieth no sinner, absolveth him not from
guilt, nor declareth him righteous, so as to have a title unto
the heavenly inheritance, but with respect unto a true and
perfect righteousness, as also that this righteousness is truly

JUSTIFICATION BY FAITH. 81

the righteousness of him that is so justified. That this
righteousness becometh ours by God's free grace and dona-
tion, the way on our part whereby we come to be really
and effectually interested therein, being faith alone. And
that this is the perfect obedience or righteousness of Christ
imputed unto us ; in these things, as they shall be after-
ward distinctly explained, is contained the whole of that
truth, whose explanation and confirmation is the design of
the ensuing discourse. And because those by whom this
doctrine in the substance of it, is of late impugned, derive
more from the Socinians than the Papists, and make a
nearer approach unto their principles, I shall chiefly insist
on the examination of those original authors, by whom their
notions were first coined, and whose weapons they make
use of in their defence.

Eighthly, To close these previous discourses, it is worthy
our consideration what weight was laid on this doctrine of
justification at the first reformation, and what influence it
had into the whole work thereof. However the minds of
men may be changed as unto sundry doctrines of faith
among us, yet none can justly own the name of Protestant,
but he must highly value the first reformation. And they
cannot well do otherwise, whose present even temporal ad-
vantages are resolved thereinto. However, I intend none but
such as own an especial presence and guidance of God with
them who were eminently and successfully employed there-
in. Such persons cannot but grant that their faith in this
matter, and the concurrence of their thoughts about its im-
portance, are worthy consideration.

Now it is known, that the doctrine of justification gave
the first occasion to the whole work of reformation, and was
the main hinge whereon it turned. This those mentioned
declared to be * Articulus stantis aut cadentis Ecclesiae,' and
that the vindication thereof alone, deserved all the pains
that was taken in the whole endeavour of reformation. But
things are now, and that by virtue of their doctrine herein,
much changed in the world, though it be not so understood
or acknowledged. In general no small benefit redounded
unto the world by the reformation, even among them by
whom it was not, nor is received, though many bluster with
contrary pretensions. For all the evils which have acciden-

VOL. XI. Q

82 THE DOCTRINE OF

tally ensued thereon, arising most of them from the corrupt
passions and interests of them by whom it hath been opposed,
are usually ascribed unto it; and all the light, liberty, and
benefit of the minds of men which it hath introduced, are
ascribed unto other causes. But this may be signally ob-
served with respect unto the doctrine of justification, with
the causes and effects of its discovery and vindication. For
the first reformers found their own, and the consciences of
other men, so immersed in darkness, so pressed and harassed
with fears, terrors and disquietments under the power of it,
and so destitute of any steady guidance into the ways of
peace with God, as that with all diligence (like persons sen-
sible that herein their spiritual and eternal interest was con-
cerned) they made their inquiries after the truth in this
matter, which they knew must be the only means of their
deliverance. All men in those days, were either kept in
bondage under endless fears and anxieties of mind upon the
convictions of sin, for sent or relief unto indulgences, priestly
pardons, penances, pilgrimages, works satisfactory of their
own, and supererogatory of others, or kept under chains of
darkness for purgatory unto the last day. Now he is no
way able to compare things past and present, who sees not
how great an alteration is made in these things even in the
Papal church. For before the reformation, whereby the
light of the gospel, especially in this doctrine of justifica-
tion, was diffused among men, and shone even into their
minds who never comprehended nor received it, the whole
almost of religion among them was taken up with, and con-
fined unto, these things. And to instigate men unto an
abounding sedulity in the observation of them, their minds
were stuffed with traditions and stories of visions, appari-
tions, frightful spirits, and other imaginations that poor mor-
tals are apt to be amazed withal, and which their restless
disquietments gave countenance unto.

Soninia, terrores magici, miracula, sagfe
Nocturni Icmures, portentaque Thessala. . . .

Were the principal objects of their creed, and matter of
their religious conversation. That very church itself is com-
paratively at ease from these things unto what it was before
the reformation ; though so much of them is still retained.

JUSTIFICATION BY FAITH. 83

as to blind the eyes of men from discerning the necessity, as
well as the truth, of the evangelical doctrine of justification.

It is fallen out herein not much otherwise than it did at
the first entrance of Christianity into the world. For there
was an emanation of light and truth from the gospel which
affected the minds of men, by whom yet the whole of it in
its general design, was opposed and persecuted. For from
thence the very vulgar sort of men became to have better
apprehensions and notions of God and his properties, or the
original and rule of the universe, than they had arrived unto
in the midnight of their paganism. And a sort of learned
speculative men there were, who by virtue of that light of
truth which sprung from the gospel, and was now diffused
into the minds of men, reformed and improved the old phi-
losophy, discarding many of those falsehoods and imperti-
nences wherewith it had been encumbered. But when this
was done, they still maintained their cause on the old prin-
ciples of the philosophers, and indeed their opposition unto
the gospel was far more plausible and pleadable than it was
before. For after they had discarded the gross conceptions
of the common sort about the divine nature and rule, and
had blended the light of truth which brake forth in Chris-
tian religion with their own philosophical notions, they made
a vigorous attempt for the reinforcement of heathenism
against the main design of the gospel. And things have not,
as I said, fallen out much otherwise in the reformation. For
as by the light of truth which therein brake forth, the con-
sciences of even the vulgar sort are in some measure freed
from those childish affrightments which they were before in
bondage unto ; so those who are learned have been enabled
to reduce the opinions and practices of their church, into a
more defensible posture, and make their opposition unto the
truths of the gospel more plausible than they formerly were.
Yea, that doctrine which in the way of its teaching and
practice among them, as also in its effects on the consciences
of men, was so horrid as to drive innumerable persons from
their communion in that and other things also, is now in the
new representation of it, with the artificial covering pro-
vided for its former effects in practice, thought an argument
meet to be pleaded for a return unto its entire communion.

But to root out the superstitions mentioned out of the

g2

84 THE DOCTRINE OF

minds of men, to communicate unto them the knowledge of*
the righteousness of God which is revealed from faith to
faith, and thereby to deliver them from their bondage, fears,
and distress, directing convinced sinners unto the only way
of solid peace with God, did the first reformers labour so di-
lio-ently in the declaration and vindication of the evangeli-
cal doctrine of justification ; and God was with them. And
it is worth our consideration, whether we should on every
cavil and sophism of men not so taught, not so employed,
not so tried, not so owned of God as they were, and in whose
writings there are not appearing such characters of wisdom,
sound judgment, and deep experience as in theirs, easily
part with that doctrine of truth, wherein alone they found
peace unto their own souls, and whereby they were instru-
mental to give liberty and peace with God unto the souls
and consciences of others innumerable, accompanied with
the visible effects of holiness of life, and fruitfulness in the
works of righteousness, unto the praise of God by Jesus
Christ.

In my judgment, Luther spake the truth when he said;
' Amisso articulo justificationis, simul amissa est tota doc-
trina Christiana.' And I wish he had not been a true pro-
phet, when he foretold that in the following ages the doc-
trine hereof would be again obscured ; the causes whereof
I have elsewhere inquired into.

Some late writers, indeed, among the Protestants have en-
deavoured to reduce the cuntruveisy about justification with
the Papists, unto an appearance of a far less real difference,
than is usually judged to be in it. And a good work it is no
doubt to pare off all unnecessary occasions of debate and
differences in religion, provided we go not so near the
quick, as to let out any of its vital spirits. The way taken
herein is to proceed upon some concessions of the most sober
among the Papists, in their ascriptions unto grace and the
merit of Christ on the one side ; and the express judgment of
the Protestants variously delivered, of the necessity of good
works to them that are justified. Besides, it appears that in
different expressions which either party adhere unto, as it
were by tradition, the same things are indeed intended.
Among them who have laboured in this kind, Ludovicus le
Blanc, for his perspicuity and plainness, his moderation

JUSTIFICATION BY FAITH. 85

and freedom from a contentious frame of spirit, is ' pene
solus legi dignus/ He is like the ghost of Tiresias in this
matter. But I must needs say that I have not seen the ef-
fect that might be desired of any such undertaking. For
when each party comes unto the interpretation of their own
concessions, which is ' ex communi jure,' to be allowed
unto them, and which they will be sure to do in compliance
with their judgment in the substance of the doctrine wherein
the main stress of the difference lies, the distance and breach
continue as wide as ever they were. Nor is there the least
ground towards peace obtained by any of our condescensions
or compliances herein. For unless we can come up entirely
unto the decrees and canons of the council of Trent, where-
in the doctrine of the Old and New Testament is anathe-
matized, they will make no other use of any men's compli-
ances, but only to increase the clamour of diiferences among
ourselves. I mention nothing of this nature to hinder any
man from granting whatever he can or please unto them,
without the prejudice of the substance of truths professed
in the Protestant churches \ but only to intimate the use-
lessness of such concessions, in order unto peace and agree-
ment with them, whilst they have a Procrustes' bed to lay us
upon ; and from whose size they will not recede.

Here and there one (not above three or four in all may
be named within this hundred and thirty years) in the Roman
communion, have owned our doctrine of justification for the
substance of it. So did Albertus Pighius and the Antidagma
Coloniense, as Bellarmine acknowledges. And what he says
of Pighius is true, ?3 we shall see afterward ; the other I have
not seen. Cardinal Contarenus, in a treatise of justification,
written before, and published about the beginning of the
Trent council, delivereth himself in the favour of it. But
upon the observation of what he had done, some say he was
shortly after poisoned, though 1 must confess I know not
where they had the report.

But do what we can for the sake of peace, as too much
cannot be done for it, with the safety of truth ; it cannot be
denied but that the doctrine of justification as it works ef-
fectually in the church of Rome, is the foundation of many
enormities among them both injudgmentr ad practice. They
do not continue, I acknowledge, in that visible predominancy

86 THE DOCTRINE OF

and rage as formerly ; nor are the generality of the people
in so much slavish bondage unto them as they were. But the
streams of them do still issue from this corrupt fountain,
unto the dangerous infection of the souls of men. For mis-
satical expiatory sacrifices for the living and the dead, the
necessity of auricular confession with authoritative absolu-
tion, penances, pilgrimages, sacramentals, indulgences, com-
mutations, works satisfactory and supererogatory, the merit
and intercession of saints departed, with especial devotions
and applications to this or that particular saint or angel,
purgatory, yea, on the matter the whole of monastic devo-
tion, do depend thereon. They are all nothing but ways in-
vented to pacify the consciences of men, or divert them from
attending to the charge which is given in against them by
the law of God ; sorry supplies they are of a righteousness
of their own, for them who know not how to submit them-
selves to the righteousness of God. And if the doctrine of
free justification by the blood of Christ were once again ex-
ploded, or corrupted and made unintelligible; unto these
things, as absurd and foolish as now unto some they seem to
be, or what is not one jot better, men must and will again
betake themselves. For if once they are diverted from put-
ting their trust in the righteousness of Christ, and grace of
God alone ; and do practically thereon follow after, take up
with, or rest in, that which is their own ; the first impres-
sions of a sense of sin which shall befall their consciences,
will drive them from their present hold, to seek for shelter
in any thing that tenders unto them the least appearance of
relief. Men may talk and dispute what they please whilst
they are at peace in their own minds, without a real sense ei-
ther of sin or righteousness ; yea, and scoff at them who are
not under the power of the same security; but when they
shall be awakened with other apprehensions of things than
yet they are aware of, they will be put on new resolutions.
And it is in vain to dispute with any about justification, who
have not been duly convinced of a state of sin, and of its
guilt ; for such men neither understand what they say, nor
that whereof they dogmatize.

We have, therefore, the same reasons that the first re-
formers had to be careful about the preservation of this doc-
trme of the gospel pure and entire ; though we may not ex-

JUSTIFICATION BY FAITH. 87

pect the like success with them in our endeavours unto that
end. For the minds of the generality of men are in another
posture than they were, when they dealt with them. Under
the power of ignorance and superstition they were, but yet
multitudes of them affected with a sense of the guilt of sin.
With us, for the most part, things are quite otherwise. No-
tional light, accompanied with a senselessness of sin, leads
men unto a contempt of this doctrine, indeed of the whole
mystery of the gospel. We have had experience of the
fruits of the faith which we now plead for in this nation for
many years, yea now for some ages. And it cannot well be
denied but that those who have been most severely tenacious
of the doctrine of justification by the imputation of the
righteousness of Christ, have been the most exemplary in a
holy life ; I speak of former days. And if this doctrine be
yet farther corrupted, debased, or unlearned among us, we
shall quickly fall into one of the extremes wherewith we are
at present urged on either side. For although the reliefs
provided in the church of Rome, for the satisfaction of the
consciences of men are at present by the most disliked, yea,
despised ; yet, if they are once brought to a loss how to
place their whole trust and confidence in the righteousness
of Christ and grace of God in him, they will not always live
at such an uncertainty of mind, as the best of their own per-
sonal obedience will hang them on the briers of, but betake
themselves unto somewhat that tenders them certain peace
and security, though at present it may seem foolish unto
them. And I doubt not but that some out of a mere igno-
rance of the righteousness of God, which either they have
not been taught, or had no mind to learn, have with some
integrity in the exercise of their consciences, betaken them-
selves unto that pretended rest which the church of Rome
offers unto them. For being troubled about their sins, they
think it better to betake themselves unto that great variety
of means for the ease and discharge of their consciences
which the Roman church affords, than to abide where they
are, without the least pretence of relief, as men will find in
due time, there is no such thing to be found or obtained in
themselves. They may go on for a time with good satisfac-
tion unto their own minds ; but if once they are brought
unto a loss through the conviction of sin, they must look

88

THE DOCTRINE OF

beyond themselves for peace and satisfaction, or sit down
without them to eternity. Nor are the principles and ways
which others take up withal in another extreme upon the
rejection of this doctrine, although more plausible, yet at
all more really useful unto the souls of men, than those of
the Roman church which they reject as obsolete, and un-
suited unto the genius of the present age. For they all of
them arise from, or lead unto, the want of a due sense of the
nature and guilt of sin, as also of the holiness and righte-
ousness of God with respect thereunto. And when such
principles as these do once grow prevalent in the minds of
men, they quickly grow careless, negligent, secure in sin-
ning, and end for the most part in atheism, or a great indif-
ferency as unto all religion, and all the duties thereof.

CHAP. I.

Justifying faith; the causes, object, and nature of it, declared.

The means ofjustification on our part is faith. That we are
justified by faith, is so frequently, and so expressly affirmed
in the Scripture, as that it cannot directly and in terms by
any be denied. For whereas some begin, by an excess of
partiality, which controversial engagements and provoca-
tions do incline them unto, to affirm that our justification is
more frequently ascribed unto other things, graces or duties,
than unto faith, it is to be passed by in silence, and not con-
tended about. But yet also the explanation which some
others make of this general concession, that we are justified
by faith, doth as fully overthrow what is affirmed therein, as
if it were in terms rejected. And it would more advantage
the understandings of men, if it were plainly refused upon its
first proposal, than to be led about in a maze of words and
distinctions, unto its real exclusion; as is done both by the
Romanists and Socinians. At present we may take the
proposition as granted, and only inquire into the true ge-
nuine sense and meaning of it. That which first occurs unto
our consideration is faith ; and that which doth concern it
maybe reduced unto two heads: 1. Its nature. 2. Its use
in our justification.

JUSTIFICATION BY FAITH. 89

Of the nature of faith in general, of the especial nature
of justifying faith, of its characteristical distinctions from
that which is called faith, but is not justifying, so many dis-
courses (divers of them the effects of sound judgment and
good experience) are already extant, as it is altogether need-
less to engage at large into a farther discussion of them.
However, something must be spoken to declare in what
sense we understand these things ; what is that faith, which
we ascribe our justification unto, and what is its use therein.

The distinctions that are usually made concerning faith
(as it is a word of various significations) I shall wholly pre-
termit ; not only as obvious and known, but as not belong-
ing unto our present argument. That which we are con-
cerned in is, that in the Scripture there is mention made
plainly of a twofold faith whereby men believe the gospel.
For there is a faith whereby we are justified, which he who
hath shall be assuredly saved, which purifieth the heart, and
worketh by love. And there is a faith or believing, which
doth nothing of all this; which who hath, and hath no more,
is not justified, nor can be saved. Wherefore, every faith,
whereby men are said to believe, is not justifying. Thus it
is said of Simon the magician, that he believed ; Acts viii. 13.
When he was in the * gall of bitterness and bond of iniquity,'
and therefore did not believe with that faith which ' purifieth
the heart;' Acts xv. 9. And, that many * believed on the
name of Jesus, when they saw the miracles that he did; but
Jesus did not commit himself unto them, because he knew
what was in man ;' John ii. 23, 24. They did not believe on
his name as those do, or with that kind of faith, who thereon
'receive power to become the sons of God;' John i. 12.
And some when they * hear the word receive it with joy, be-
lieving for awhile,' but * have no root ;' Luke viii. 13. And
faith without a root in the heart will not justify any. For
' with the heart men believe unto righteousness;' Rom. x. 10.
So is it with them who shall cry, * Lord, Lord' (at the last
day), * we have prophesied in thy name,' whilst yet they were
always * workers of iniquity;' Matt. vii. 22, 23.

This faith is usually called historical faith. But this de-
nomination is not taken from the object of it, as though it
were only the history of the Scripture, or the historical things
contained in it. For it respects the whole truth of the

90 THE DOCTRINE OF

word, yea, of the promises of the gospel as well as other
things. But it is so called from the nature of the assent
wherein it doth consist. For it is such as we give unto his-
torical things, that are credibly testified unto us.

And this faith hath divers differences or degrees, both in
respect unto the grounds or reasons of it ; and also its ef-
fects. For as unto the first, all faith is an assent upon tes-
timony; and divine faith is an assent upon a divine testi-
mony. According as this testimony is received, so are the
differences or degrees of this faith. Some apprehend it on
human motives only, and their credibility unto the judgment
of reason ; and their assent is a mere natural act of their un-
derstanding, which is the lowest degree of this historical
faith. Some have their minds enabled unto it by spiritual
illumination, making a discovery of the evidences of divine
truth whereon it is to be believed ; the assent they give hereon
is more firm and operative than that of the former sort.

Again, It hath its differences or degrees with respect
unto its effects. With some it doth no way, or very little,
influence the will or the affections, or work any change in
the lives of men. So is it with them that profess they be-
lieve the gospel, and yet live in all manner of sins. In this
degree it is called by the apostle James * a dead faith,' and
compared unto a dead carcass, without life or motion ; and
is an assent of the very same nature and kind with that
which devils are compelled to give. And this faith abounds
in the world. With others it hath an effectual work upon
the affections, ^^nd that in many degrees also, represented in
the several sorts of ground whereinto the seed of the word
is cast, and produceth many effects in their lives. In the
utmost improvement of it, both as to the evidence it pro-
ceeds from, and the effects it produceth, it is usually called
temporary faith ; for it is neither permanent against all op-
positions, nor will bring any unto eternal rest. The name is
taken from that expression of our Saviour, concerning him
who believeth with this faith, trpoaKaipog ecrri, Matt. xiii. 21.

This faith I grant, to be true in its kind, and not merely
to be equivocally so called ; it is not iriaTig -ipLv^wvvfjiof:; it
is so as unto the general nature of faith ; but of the same
special nature with justifying faith it is not. Justifying
faith is not a higher, or the highest degree of this faith, but

JUSTIFICATION BY FAITH. 91

is of another kind or nature. Wherefore, sundry things may
be observed concerning this faith in the utmost improvement
of it, unto our present purpose. As,

1. This faith, with all the effects of it, men may have and
not be justified ; and if they have not a faith of another
kind they cannot be justified. For justification is nowhere
ascribed unto it, yea, it is affirmed by the apostle James,
that none can be justified by it.

2. It may produce great effects in the minds, affections,
and lives of men, although not one of them that are peculiar
unto justifying faith. Yet such they may be, as that those
in whom they are wrought, may be, and ought in the judg-
ment of charity to be, looked on as true believers.

3. This is that faith which may be alone. We are justi-
fied by faith alone. But we are not justified by that faith
which can be alone. Alone, respects its influence into our
justification, not its nature and existence. And we abso-
lutely deny that we can be justified by that faith which can
be alone, that is, without a principle of spiritual life and
universal obedience, operative in all the works of it, as duty
doth require.

These things I have observed, only to obviate that ca-
lumny and reproach which some endeavour to fix on the
doctrine of justification by faith only, through the media-
tion of Christ. For those who assert it, must be Solifidians,
Antinomians, and I know not what ; such as oppose or deny
the necessity of universal obedience, or good works. Most
of them who manage it, cannot but know in their own con-
sciences that this charge is false. But this is the way of
handling controversies with many. They can aver any thing
j:hat seems to advantage the cause they plead, to the great
scandal of religion. If by Solifidians they mean, those who
believe that faith alone is on our part, the means, instru-
ment, or condition (of which afterward) of our justification ;
all the prophets and apostles were so, and were so taught to
be by Jesus Christ, as shall be proved. If they mean, those
who affirm that the faith whereby we are justified is alone,
separate, or separable, from a principle and the fruit of holy
obedience, they must find them out themselves, we know
nothing of them. For we allow no faith to be of the same
kind or nature with that whereby we are justified, but what

92 THE DOCTRINE OF

virtually and radically contains in it universal obedience, as
the effect is in the cause, the fruit in the root, and which acts
itself in all particular duties, according as by rule and cir-
cumstances they are made so to be. Yea, we allow no faith
to be justifying, or to be of the same kind with it, which is
not itself, and in its own nature, a spiritually vital principle of
obedience and good works. And if this be not sufficient to
prevail with some not to seek for advantages by such shame-
ful calumnies, yet is it so with others, to free their minds
from any concernment in them.

For the especial nature of justifying faith which we in-
quire into, the things whereby it is evidenced may be re-
duced unto these four heads: 1. The causes of it on the
part of God. 2. What is in us previously required unto it.
3. The proper object of it. 4. Its proper peculiar acts
and effects. Which shall be spoken unto so far as is neces-
sary unto our present design.

1 . The doctrine of the causes of faith, as unto its first
original in the divine will, and the way of its communication
unto us, is so large, and so immixed with that of the way
and manner of the operation of efficacious grace in conver-
sion (which I have handled elsewhere), as that I shall not
here insist upon it. For as it cannot in a few words be
spoken unto, according unto its weight and worth, so to
engage into a full handling of it, would too much divert us
from our present argument. This I shall only say, that
from thence it may be uncontrollably evidenced, that the
faith whereby we are justified, is of an especial kind or na-
ture, wherein no other faith which justification is not inse-
parable from, doth partake with it.

2. Wherefore, our first inquiry is concerning what was
proposed in the second place, namely, what is on our part
in a way of duty previously required thereunto ; or what is
necessary to be found in us antecedaneously^ unto our be-
lieving unto the justification of life. And I say there is sup-
posed in them in whom this faith is wrought, on whom it is
bestowed, and whose duty it is to believe therewith, the
work of the law in the conviction of sin ; or conviction of
sin is a necessary antecedent unto justifying faith. Many
have disputed what belongs hereunto, and what effects it pro-
duceth in the mind, that dispose the soul unto the receiving

JUSTIFICATION BY FAITH. 93

of the promise of the gospel. But whereas there are differ-
ent apprehensions about these effects or concomitants of
conviction (in compunction, humiliation, self-judging, with
sorrow for sin committed, and the like), as also about the
degrees of them, as ordinarily pre-required unto faith and
conversion unto God ; I shall speak very briefly unto them,
so far as they are inseparable from the conviction asserted.
And I shall first consider this conviction itself, with what is
essential thereunto, and then the effects of it in conjunction
with that temporary faith before spoken of. I shall do so,
not as unto their nature, the knowledge whereof I take for
granted, but only as they have respect unto our justification.

1. As to the first, I say, the work of conviction in general,
whereby the soul of man hath a practical understanding of
the nature of sin, its guilt, and the punishment due unto it,
and is made sensible of his own interest therein, both with
respect unto sin original and actual, with his own utter dis-
ability to deliver himself out of the state and condition,
wherein on the account of these things he findeth himself to
be, is that which we affirm to be antecedaneously necessary
unto justifying faith ; that is, in the adult, and of whose jus-
tification the word is the external means and instrument.

A convinced sinner is only ' subjectum capax justificatio-
nis;' not that every one that is convinced is or must necessarily
be justified. There is not any such disposition or prepara-
tion of the subject by this conviction, its effects, and conse-
quents, as that the form of justification, as the Papists speak,
or justifying grace must necessarily ensue or be introduced
thereon. Nor is there any such preparation in it, as that by
virtue of any divine compact or promise, a person so con-
vinced, shall be pardoned and justified. But as a man may
believe with any kind of faith that is not justifying, such as
that before-mentioned, without this conviction ; so it is or-
dinarily previous, and necessary so to be, unto that faith
which is unto the justification of life. The motive is not
unto it, that thereon a man shall be assuredly justified ; but
that without it he cannot be so.

This, I say, is required in the person to be justified in
order of nature antecedaneously unto that faith whereby we
are justified, which we shall prove with the ensuing argu-
ments. For 1. without the due consideration and suppo-
sition of it, the true nature of faith can never be understood.

94 THE DOCTRINE OF

For as we have shewed before, justification is God's way
of the deliverance of the convinced sinner, or one whose
mouth is stopped, and who is guilty before God, obnoxious
to the law, and shut up under sin. A sense, therefore, of
this estate and all that belongs unto it, is required unto be»
lieving. Hence Le Blanc, who hath searched with some di-
ligence into these things, commends the definition of faith
given by Mestrezat ; that it is ' the flight of a penitent sin-
ner unto the mercy of God in Christ/ And there is indeed
more sense and truth in it, than in twenty other that seem
more accurate. But without a supposition of the conviction
mentioned, there is no understanding of this definition of
faith. For it is that alone which puts the soul upon a flight
unto the mercy of God in Christ, to be saved from the wrath
to come, Heb. vi. 18. ' fled for refuge.'

2. The order, relation, and use of the law and the gos-
pel, do uncontrollably evince the necessity of this conviction
previous unto believing. For that which any man hath first
to deal withal, with respect unto his eternal condition, both
naturally and by God's institution, is the law. This is first
presented unto the soul, with its terms of righteousness and
life, and with its curse in case of failure. Without this the
gospel cannot be understood, nor the grace of it duly va-
lued. For it is the revelation of God's way for the relieving
the souls of men from the sentence and curse of the law ;
Rom. i. 17. That was the nature, that was the use and end
of the first promise, and of the whole work of God's grace
revealed in all the, ensuing promises^ or in the whole gospel.
Wherefore, the faith which we treat of being evangelical,
that which in its especial nature and use, not the law but the
gospel requireth, that which hath the gospel for its princi-
ple, rule, and object, it is not required of us, cannot be acted
by us, but on a supposition of the work and effect of the
law in the conviction of sin, by giving the knowledge of it,
a sense of its ffuilt, and the state of the sinner on the ac-
count thereof. And that faith which hath not respect here-
unto, we absolutely deny to be that faith whereby we are
justified ; Gal. iii. 22—24. Rom. x. 4.

3. This our Saviour himself directly teacheth in the
gospel. For he calls unto him only those who are weary
and heavily laden, affirms that the * whole have no need of
the physician, but the sick :' and that he ' came not to call

JUSTIFICATION BY FAITH. 95

the righteous, but sinners to repentance/ In all which he
intends not those who were really sinners, as all men are; for
he makes a difference between them, offering the gospel unto
some and not unto others, but such as were convinced of
sin, burdened with it, and sought after deliverance.

So those unto whom the apostle Peter proposed the pro-
mise of the gospel, with the pardon of sin thereby, as the
object of gospel faith, were ' pricked to the heart' upon the
conviction of their sin, and cried, ' What shall we do?' Acts
ii. 37 — 39. Such also was the state of the jailer, unto
whom the apostle Paul proposed salvation by Christ, as
what he was to believe for his deliverance ; Acts xvi. 30, 31.

4. The state of Adam and God's dealing with him
therein, is the best representation of the order and method
of these things. As he was after the fall, so are we by na-
ture in the very same state and condition. Really he was
utterly lost by sin, and convinced he was both of the nature
of his sin, and of the effects of it, in that act of God by the
law on his mind, which is called the ' opening of his eyes.'
For it was nothing but the communication unto his mind by
his conscience of a sense of the nature, guilt, effects, and
consequents of sin, which the law could then teach him,
and could not do so before. This fills him with shame and
fear ; against the former whereof he provided by fig-leaves,
and against the latter by hiding himself among the trees of
the garden. Nor, however they may please themselves with
them, are any of the contrivances of men, for freedom and
safety from sin, either wiser or more likely to have success.
In this condition, God, by an immediate inquisition into the
matter of fact, sharpeneth this conviction by the addition of
his own testimony unto its truth, and casteth him actually
under the curse of the law, in a juridical denunciation of it.
In this lost, forlorn, hopeless condition, God proposeth the
promise of redemption by Christ unto him. And this was
the object of that faith whereby he was to be justified.

Although these things are not thus eminently and dis-
tinctly translated in the minds and consciences of all who
are called unto believing by the gospel, yet for the sub-
stance of them, and as to the previousness of the convic-
tion of sin unto faith, they are found in all that sincerely
believe.

96 THE DOCTRINE OF

These things are known, and for the substance of them
generally agreed unto. But yet are they such as being
duly considered will discover the vanity and mistakes of
many definitions of faith that are obtruded on us. For any
definition or description of it, which hath not express, or at
least virtual, respect hereunto, is but a deceit, and no way
answers tho. experience of them that truly believe. And
such are all those who place it merely in an assent unto di-
vine revelation, of what nature soever that assent be, and
whatever effects are ascribed unto it. For such an assent
there may be without any respect unto this work of the law.
Neither do I, to speak plainly, at all value the most accurate
disputations of any about the nature and act of justifying
faith, who never had in themselves an experience of the
work of the law in conviction and condemnation for sin,
with the effects of it upon their consciences ; or do omit the
due consideration of their own experience, wherein what
they truly believe is better stated than in all their disputa-
tions. That faith whereby we are justified is in general the
acting of the soul towards God, as revealing himself in the
gospel, for deliverance out of this state and condition, or
from under the curse of the law applied unto the consci-
ence, according to his mind, and by the ways that he hath
appointed. I give not this as any definition of faith, but
only express, what hath a necessary infliuence unto it, whence
the nature of it may be discerned.

2. The effects of this conviction, with their respect unto
our justification, real or pretended, may also be briefly con-
sidered. And whereas this conviction is a mere work of the
law, it is not with respect unto these effects to be considered
alone, but in conjunction with, and under the conduct of
that temporary faith of the gospel before described. And
these two, temporary faith and legal conviction are the prin-
ciples of all works or duties in religion antecedent unto jus-
tification, and which therefore we must deny to have in them
any causality thereof. But it is granted that many acts and
duties both internal and external, will ensue on real convic-
tions. Those that are internal may be reduced unto three
heads. 1. Displicency and sorrow that we have sinned.
It is impossible that any one should be really convinced of
sin in the way before declared, but that a dislike of sin, and

JUSTIFICATION BY FAITH. 97

of himself that he hath sinned, shame of it, and sorrow for
it, will ensue thereon. And it is a sufficient evidence that
he is not really convinced of sin, whatever he profess, or
whatever confession he make, whose mind is not so affected ;
Jer. xxxvi. 24. 2. Fear of punishment due to sin. For
conviction respects not only the instructive and preceptive
part of the law, whereby the being and nature of sin are dis-
covered, but the sentence and curse of it also, whereby it is
judged and condemned ; Gen. iv. 13, 14. Wherefore, where
fear of the punishment threatened doth not ensue, no person
m really convinced of sin ; nor hath the law had its proper
work towards him, as it is previous unto the administration
of the gospel. And whereas by faith we * fly from the wrath
to come,' where there is not a sense and apprehension of that
wrath as due unto us, there is no ground or reason for our
believing. 3. A desire of deliverance from that state
wherein a convinced sinner finds himself upon his convic-
tion, is unavoidable unto him. And it is naturally the first
thing that conviction works in the minds of men, and that
in various degrees of care, fear, solicitude and restlessness,
which from experience and the conduct of Scripture light,
have been explained by many, unto the great benefit of the
church, and sufficiently derided by others. 2. These in-
ternal acts of the mind will also produce sundry external
duties, which may be referred unto two heads. 1. Ab-
stinence from known sin unto the utmost of men's power.
For they who begin to find that it is an evil thing and a
bitter, that they have sinned against God, cannot but endea-
vour a future abstinence from it. And as this hath respect
unto all the former internal acts, as causes of it, so it is a
peculiar exurgency of the last of them, or a desire of deliver-
ance from the state wherein such persons are. For this they
suppose to be the best expedient for it, or at least that with-
out which it will not be. And herein usually do their spirits
act by promises and vows, with renewed sorrow on suirpri-
sals into sin, which will befall them in that condition. [2.]
The duties of religious worship, in prayer and hearing of the
word, with diligence in the use of the ordinances of the
church, will ensue hereon. For without these they know
that no deliverance is to be obtained. Reformation of life
and conversation in various degrees doth partly consist in

VOL. XJ. H

98 THE DOCTRINE OF

these things, and partly follow upon them. And these things
are always so, where the convictions of men are real and
abiding.

But yet it must be said, that they are neither severally
nor jointly, though in the highest degree, either necessary
dispositions, preparations, previous congruities in a way of
merit, nor conditions of our justification. For,

1. They are not conditions of justification. For where
one thing is the condition of another, that other thing must
follow the fulfilling of that condition ; otherwise the con-
dition of it, it is not. But they may be all found where jus*-
tification doth not ensue. Wherefore, there is no covenant,
promise, or constitution of God, making them to be such
conditions of justification, though in their own nature they
may be subservient unto what is required of us with respect
thereunto. But a certain infallible connexion with it by
virtue of any promise or covenant of God (as it is with faith)
they have not. And other condition, but what is constituted
and made to be so by divine compact or promise, is not to be
allowed. For otherwise conditions might be endlessly mul-
tiplied, and all things natural as well as moral made to be so.
So the meat we eatmay be a condition of justification. Faith
and justification are inseparable, but so are not justification
and the things we now insist upon, as experience doth evince.

2. Justification may be, where the outward acts and du-
ties mentioned, proceeding from convictions under the con-
duct of temporary faith, are not. For Adam was justified
without them, so also were the converts in the Acts, chap. ii.
For what is reported concerning them is all of it essentially
included in conviction; ver. 37. And so likewise was it
with the jailer, Acts xvi.30, 31. and as unto many of them,
it is so with most that do believe. Therefore they are not
conditions. For a condition suspends the event of that
whereof it is a condition.

3. They are not formal dispositions unto justification ;
because it consisteth not in the introduction of any new
form or inherent quality in the soul, as hath been in part
already declared, and shall yet afterward be more fully
evinced. Nor 4. are they moral preparations for it ; for
being antecedent unto faith evangelical, no man can have any
design in them, but only to ^ seek for righteousness by the

JUSTIFICATION BY FAITH. 99

works of the law/ which is no preparation unto justification.
All discoveries of the righteousness of God, with the soul's
adherence unto it, belong to faith alone. There is indeed a
repentance which accompanieth faith, and is included in the
nature of it, at least radically. This is required unto our
justification. But that legal repentance which precedes
gospel faith and is without it, is neither a disposition, pre-
paration, nor condition of our justification.

In brief; the order of these things may be observed in
the dealing of God with Adam, as was before intimated.
And there are three degrees in it. 1. The opening of the
eyes of the sinner, to see the filth and guilt of sin in the
sentence and curse of the law applied unto his conscience ;
Rom. vii. 9, 10. This effects in the mind of the sinner the
things before-mentioned, and puts him upon all the duties
that spring from them. For persons on their first convictions
ordinarily judge no more but that their state being evil and
dangerous, it is their duty to better it, and that they can or
shall do so accordingly, if they apply themselves thereunto.
But all these things, as to a protection or deliverance from
the sentence of the law, are no better than fig-leaves and
hiding. 2. Ordinarily God by his providence, or in the
dispensation of the word, gives life and power unto this
work of the law in a peculiar manner ; in answer unto the
charge which he gave unto Adam after his attempt to hide
himself. Hereby the 'mouth of the sinner is stopped,' and
he becomes, as thoroughly sensible of his guilt before God,
so satisfied that there is no relief or deliverance to be ex-
pected from any of those ways of sorrow or duty that he
hath put himself upon. (3.) In this condition it is a mere
act of sovereign grace, without any respect unto these things
foregoing, to call the sinner unto believing, or faith in the
promise unto the justification of life. This is God's order ;
yet so as that what proceedeth his call unto faith, hath no
causality thereof.

3. The next thing to be inquired into is the proper ob-
ject of justifying faith, or of true faith, in its office, work,
and duty, with respect unto our justification. And herein
we must first consider what we cannot so well close withal.
For besides other differences that seem to be about it, which
indeed are but different explanations of the same thing for

H 2

100 THE DOCTRINE OF

the substance, there are two opinions which are looked on
as extremes, the one in an excess, and the other in defect.
The first is that of the Roman church, and those who comply
with them therein. And this is, that the object of justify-
ing faith, as such, is all divine verity, all divine revelation,
whether written in the Scripture, or delivered by tradition
represented unto us by the authority of the church. In the
latter part of this description we are not at present concern-
ed. That the whole Scripture, and all the parts of it, and
all the truths of what sort soever they be that are contained
in it, are equally the object of faith in the discharge of its
office in our justification, is that which they maintain.
Hence as to the nature of it they cannot allow it to consist
in any thing but an assent of the mind. For supposing the
whole Scripture, and all contained in it, laws, precepts, pro-
mises, threatenings, stories, prophecies, and the like, to be
the object of it, and these not as containing in them things
good or evil unto us, but under this formal consideration as
divinely revealed, they cannot assign or allow any other act
of the mind to be required hereunto but assent only. And
so confident are they herein, namely, that faith is no more
than an assent unto divine revelation, as that Bellarmine, in
opposition unto Calvin, who placed knowledge in the de-
scription of justifying faith, affirms that it is better defined
by ignorance than by knowledge.

This description of justifying faith and its object, hath
been so discussed, and on such evident grounds of Scripture
and reason rejected by Protestant writers of all sorts, as that
it is needless to insist much upon it again. Some things I
shall observe in relation unto it, whereby we may discover
what is of truth in what they assert, and wherein it falls short
thereof. Neither shall I respect only them of the Roman
church, who require no more to faith or believing, but only a
bare assent of the mind unto divine revelations, but them
also who place it wholly in such a firm assent as produceth
obedience unto all divine commands. For as it doth both
these, as both these are included in it, so unto the especial
nature of it more is required. It is as justifying neither a
mere assent nor any such firm degree of it, as should pro-
duce such effects.

1. All faith whatever is an act of that power of our souls

JUSTIFICATION BY FAITH. 101

in general, whereby we are able firmly to assent unto the
truth upon testimony, in things not evident unto us by
sense or reason. It is * the evidence of things not seen.' And
all divine faith is in general an assent unto the truth, that is
proposed unto us upon divine testimony. And hereby, as
it is commonly agreed, it is distinguished from opinion and
moral certainty on the one hand, and science or demonstra-
tion on the other.

2. Wherefore in justifying faith, there is an assent unto
all divine revelation upon the testimony of God the revealer.
By no other act of our mind, wherein this is not included
or supposed, can we be justified; not because it is not jus-
tifying, but because it is not faith. This assent, I say, is in-
cluded in justifying faith. And therefore, we find it often
spoken of in the Scripture (the instances whereof are ga-
thered up by Bellarmine and others), with respect unto other
things, and not restrained unto the especial promise of grace
in Christ, which is that which they oppose. But besides,
that in most places of that kind, the proper object of faith,
as justifying is included and referred ultimately unto, though
diversely expressed by some of its causes or concomitant
adjuncts, it is granted that we believe all divine truth, with
that very faith whereby we are justified, so as that other
things may well be ascribed ui>to it.

3. On these concessions, we yet say two things. I.
That the whole nature of justifying faith doth not consist
merely in an assent of the mind, be it never so firm and
steadfast, nor whatever effects of obedience it may produce.
2. That in its duty and office in justification, whence it
hath that especial denomination, which alone we are in the
explanation of, it doth not equally respect all divine revela-
tion as such, but hath a peculiar object proposed unto it in
the Scripture. And whereas both these will be immediately
evinced in our description of the proper object and nature
of faith, I shall, at present, oppose some few things unto
this description of them, suflScient to manifest how alien it
is from the truth.

1 . This assent is an act of the understanding only. An act
of the mind with respect unto truth evidenced unto it, be it
of what nature it will. So we beheve the worst of things
and the most grievous unto us, as well as the best and the

102 'J'llE DOCTRINE OF

most useful. But believing is an act of the heart, which in
the Scripture compriseth all the faculties of the soul, as one
entire principle of moral and spiritual duties. ' With the
heart man believeth unto righteousness ;' Rom. x. 10. And
it is frequently described by an act of the will, though it
be not so alone. But without an act of the will no man can.
believe as he ought. See John v. 40. i. 12. vi. 35. We come
to Christ in an act of the will ; and ' let whosoever will,come.'
And to be willing is taken for to believe ; Psal. ex. 3. and
unbelief is disobedience; Heb. iii. 18, 19.

2. All divine truth is equally the object of this assent.
It respects not the especial nature or use of any one truth,
be it of what kind it will, more than another; nor can it do
so, since it regards only divine revelation. Hence that
Judas was the traitor, must have as great an influence into
our justification, as that Christ died for our sins. But how
contrary this is unto the Scripture, the analogy of faith, and
the experience of all that believe, needs neither declaration
nor confirmation.

3. This assent unto all divine revelation may be true and
sincere, where there hath been no previous work of the law,
nor any conviction of sin. No such thing is required there-
unto, nor are they found in many who yet do so assent unto
the truth. But, as we have shewed, this is necessary unto
evangelical justifying faith; and to suppose the contrary is
to overthrow the order and use of the law and gospel, with
their mutual relation unto one another in subserviency unto
the design of God in the salvation of sinners.

4. It is not a way of seeking relief unto a convinced sin-
ner, whose mouth is stopped, in that he is become guilty be-
fore God. Such alone are capable subjects of justification,
and do or can seek after it in a due manner. A mere assent
unto divine revelation is not peculiarly suited to give such
persons relief. For it is that which brings them into that
condition from whence they are to be relieved. For the
knowledge of sin is by the law. But faith is a peculiar act-
ing of the soul for deliverance.

5. It is no more than what the devils themselves may
have, and have, as the apostle James affirms. For that in-
stance of their believing one God, proves that they believe
also whatever this one God, who is the first essential truth

JUSTIFICATION BY FAITH. 103

doth reveal, to be true. And it may consist with all man-
ner of wickedness, and without any obedience ; and so
make God a liar ; 1 John ii. 4. ^And it is no wonder if men
deny us to be justified by faith, who know no other faith
but this.

6. It no way answers the descriptions that are given of
justifying faith in the Scripture. Particularly it is by faith
as it is justifying that we are said to receive Christ; John
i. 12. Col. ii. 6. To ' receive the promise, the word, the
grace of God, the atonement;' James i. 21. John iii. 33.
Acts ii. 41. xi. 1. Rom. v. 11. Heb. xi. 17. To ' cleave unto
God ;' Deut. iv. 4. Acts xi. 23. And so in the Old Testa-
ment it is generally expressed by trust and hope. Now
none of these things are contained in a mere assent unto the
truth ; but they require other actings of the soul than what
are peculiar unto the understanding only.

7. It answers not the experience of them that truly be-
lieve. This all our inquiries and arguments in this matter
must have respect unto. For the sum of what we aim at, is
only to discover what they do, who really believe unto the
justification of life. It is not what notions men may have
hereof, nor how they express their conceptions, how defen-
sible they are against objections by accuracy of expressions
and subtle distinctions; but only what we ourselves do, if
we truly believe, that we inquire after. And although our
differences about it, do argue the great imperfection of that
state wherein we are, so as that those who truly believe
cannot agree what they do in their so doing, which should
give us a mutual tenderness and forbearance towards each
other ; yet if men would attend unto their own experience
in the application of their souls unto God, for the pardon
of sin and righteousness to life, more than unto the notions
which, on various occasions their minds are influenced by,
or prepossessed withal, many diflPerences and unnecessary
disputations about the nature of justifying faith would be
prevented or prescinded. I deny therefore that this general
assent unto the truth, how firm soever it be, or what effects
in the way of duty or obedience soever it may produce, doth
answer the experience of any one true believer, as contain-
ing the entire actings of his soul towards God for pardon
of sin and justification.

104 THK DOCTRINE OF

8. That faith alone is justifying, which hath justification
actually accompanying of it. For thence alone it hath
that denomination. To suppose a man to have justifying
faith, and not to be justified is to suppose a contradiction.
Nor do we inquire after the nature of any other faith but that
whereby a believer is actually justified. But it is not so
with all them in whom this assent is found; nor will those
that plead for it, allow that upon it alone any are immedi-
ately justified. Wherefore it is sufficiently evident that
there is somewhat more required unto justifying faith than
a real assent unto all divine revelations, although we do
give that assent by the faith whereby we are justified.

But on the other side, it is supposed that by some the
object of justifying faith is so much restrained, and the na-
ture of it thereby determined unto such a peculiar acting of
the mind, as compriseth not the whole of what is in the
Scripture ascribed unto it. So some have said, that it is
the pardon of our sins in particular that is the object of jus-
tifying faith ; faith therefore they make to be a full persua-
sion of the forgiveness of our sins through the mediation of
Christ ; or that what Christ did and suffered as our media-
tor, he did it for us in particular. And a particular appli-
cation of especial mercy unto our own souls and consci-
ences is hereby made the essence of faith. Or to believe
that our own sins are forgiven, seems hereby to be the first
and most proper act of justifying faith. Hence it would
follow, that whosoever doth not believe, or hath not a firm
persuasion of the forgiveness of his own sins in particular,
hath no saving faith, is no true believer; which is by no
means to be admitted. And if any have been or are of this
opinion, I fear that they were in the asserting of it, neglective
of their own experience ; or it may be rather, that they
knew not how in their experience, all the other actings of
of faith, wherein its essence doth consist, were included in
this persuasion, which in an especial manner they aimed at;
whereof we shall speak afterward. And there is no doubt
unto me, but that this which they propose, faith is suited
unto, aimeth at, and doth ordinarily effect in true believers,
who improve it, and grow in its exercise in a due manner.

Many great divines at the first reformation, did (as the
Lutherans generally yet do) thus make the mercy of God

JUSTIFICATION BY FAITH. 105

in Christ, and thereby the forgiveness of our own sins, to
be the proper object of justifying faith, as such; whose es-
sence therefore they placed in a fiducial trust in the grace
of God by Christ declared in the promises, -with a certain
unwavering application of them unto ourselves. And I say
with some confidence, that those who endeavour not to at-
tain hereunto, either understand not the nature of believing^
or are very neglective both of the grace of God, and of their
own peace.

That which inclined those great and holy persons so to
express themselves in this matter, and to place the essence
of faith in the highest acting of it (wherein yet they always
included and supposed its other acts), was the state of the
consciences of men with whom they had to do. Their con-
test in this article with the Roman church, was about the
way and means whereby the consciences of convinced
troubled sinners might come to rest and peace with God.
For at that time they were no otherwise instructed, but that
these things were to be obtained, not only by works of
righteousness which men did themselves, in obedience unto
the commands of God, but also by the strict observance of
many inventions of what they called the church ; with an
ascription of a strange efficacy to the same ends, unto mis-
satical sacrifices, sacramentals, absolutions, penances, pil-
grimages, and other the like superstitions. Hereby they
observed that the consciences of men were kept in perpetual
disquietments, perplexities, fears and bondage, exclusive of
that rest, assurance, and peace with God through the blood
of Christ, which the gospel proclaims and tenders. And
when the leaders of the people in that church had observed
this, that indeed the ways and means which they proposed
and presented, would never bring the souls of men to rest,
nor give them the least assurance of the pardon of sins,
they made it a part of their doctrine, that the belief of the
pardon of our own sins, and assurance of the love of God
in Christ, were false and pernicious. For what should they
else do, when they knew well enough, that in their way,
and by their propositions, they were not to be attained ?
Hence the principal controversy in this matter, which the
reformed divines had with those of the church of Rome was

106 TilK DOCTRINE OF

this, whether there be according unto, and by the gospel,
a state of rest and assured peace with God to be attained
in this life. And having all advantages imaginable for the
proof hereof, from the very nature, use, and end of the gos-
pel, from the grace, love, and design of God in Christ, from
the efficacy of his mediation in his oblation and intercession,
they assigned these things to be the especial object of jus-
tifying faith, and that faith itself to be a fiduciary trust in
the especial grace and mercy of God, through the blood of
Christ, as proposed in the promises of the gospel. That
is, they directed the souls of men to seek for peace with
God, the pardon of sin, and a right unto the heavenly in-
heritance, by placing their sole trust and confidence in the
mercy of God by Christ alone. But yet withal I never read
any of them (I know not what others have done), who af-
firmed that every true and sincere believer always had a
full assurance of the especial love of God in Christ, or of
the pardon of his own sins ; though they plead that this the
Scripture requires of them in a way of duty, and that this
they ought to aim at the attainment of.

And these things I shall leave as I find them, unto the
use of the church. For I shall not contend with any about
the way and manner of expressing the truth, where the sub-
stance of it is retained. That which in these thino-s is
aimed at, is the advancement and glory of the grace of God
in Christ, with the conduct of the souls of men unto rest
and peace with him. Where this is attained or aimed at,
and that in the way of truth for the substance of it, variety
of apprehensions and expressions concerning the same
things, may tend unto the useful exercise of the faith and
edification of the church. Wherefore, neither opposing nor
rejecting what hath been delivered by others as their judg-
ments herein, I shall propose my own thoughts concerning
it ; not without some hopes that they may tend to commu-
nicate light in the knowledge of the thing itself inquired
into, and the reconciliation of some differences about it
amongst learned and holy men. I say, therefore, that the
Lord Jesus Christ himself, as the ordinance of God in his
work of mediation, for the recovery and salvation of lost
sinners, and as unto that end proposed in the promise of the

JUSTIFICATION BY FAITH. 107

gospel, is the adequate proper object of justifying faith, or
of saving faith in its work and duty with respect unto our
justification.

The reason why I thus state the object of justifying faith,
is because it completely answers all that is ascribed unto it
in the Scripture, and all that the nature of it doth require.
What belongs unto it as faith in general is here supposed ;
and what is peculiar unto it as justifying is fully expressed.
And a few things will serve for the explication of the thesis
which shall afterward be confirmed.

1. The Lord Jesus Christ himself is asserted to be the
proper object of justifying faith. For so it is required in all
those testimonies of Scripture where that faith is declared
to be our believing in him, on his name, our receiving of
him, or looking unto him, whereunto the promise of justi-
fication and eternal life is annexed ; whereof afterward. See
John i. 12. iii. 16. 36. vi. 29. 47. vii. 38. xv. 25. Acts x. 41.
xiii. 38, 39. xvi. 31. xxvi. 18, &c.

2. He is not proposed as the object of our faith unto the
justification of life absolutely, but as the ordinance of God,
even the Father, unto that end, who therefore also is the im-
mediate object of faith as justifying; in what respects we
shall declare immediately. So justification is frequently as-
cribed unto faith as peculiarly acted on him, John v. 24.
' He that believeth on him that sent me, hath everlasting
life, and shall not come into judgment, but is passed from
death into life.^ And herein is comprised that grace, love,
and favour of God, which is the principal moving cause of our
justification, Rom. iii. 23, 24. Add hereunto John vi. 29. and
the object of faith is complete. * This is the work of God,
that ye believe on him whom he hath sent.^ God the Father
as sending, and the Son as sent, that is, Jesus Christ in the
work of his mediation, as the ordinance of God for the re-
covery and salvation of lost sinners, is the object of our
faith. Seel Pet.i. 21.

3. That he may be the object of our faith whose general
nature consisteth in assent, and which is the foundation of
all its other acts, he is proposed in the promises of the
gospel, which I therefore place as concurring unto its com-
plete object. Yet do I not herein consider the promises
merely as peculiar divine revelations, in which sense they

108 THE DOCTRINt OF

belong unto the formal object of faith ; but as they contain,
propose, and exhibit Christ as the ordinance of God, and the
benefits of his mediation unto them that do believe. There
is an especial assent unto the promises of the gospel, wherein
some place the nature and essence of justifying faith, or of
faith in its work and duty with respect unto our justification.
And so they make the promises of the gospel to be the
proper object of it. And it cannot be, but that in the
actings of justifying faith there is a peculiar assent unto
them. Howbeit this being only an act of the mind, neither
the whole nature, nor the whole work of faith can consist
therein. Wherefore, so far as the promises concur to the
complete object of faith, they are considered materially also,
namely, as they contain, propose, and exhibit Christ unto
believers. And in that sense are they frequently affirmed
in the Scripture to be the object of our faith unto the justi-
fication of life ; Acts ii. 39. xxvi. 6. Rom. iv. 16. 20. xv. 8.
Gal.iii. 16. 18. Heb. iv. 1. vi. 13. viii. 6. x. 36.

4. The end for which the Lord Christ in the work of his
mediation is the ordinance of God, and as such proposed in
the promises of the gospel, namely, the recovery and salva-
tion of lost sinners, belongs unto the object of faith as jus-
tifying. Hence the forgiveness of sin, and eternal life, are
proposed in the Scripture as things that are to be believed
unto justification, or as the object of our faith ; Matt. ix. 2.
Acts ii. 38, 39. v. 31. xxvi. 18. Rom. iii. 25. iv. 7, 8. Col.
ii. 13. Tit. i.2. &c. And whereas the just is to live by his
faith, and every one is to believe for himself, or make an
application of the things believed unto his own behoof, some
from hence have affirmed the pardon of our own sins,, and
our own salvation to be the proper object of faith; and
indeed it doth belong thereunto, when in the way and order
of God and the gospel^ we can attain unto it ; 1 Cor. xv. 3, 4.
Gal. ii.20. Eph. i. 6, 7.

Wherefore, asserting the Lord Jesus Christ in the work
of his mediation to be the object of faith unto justification,
I include therein the grace of God which is the cause, the
pardon of sin which is the effect, and the promises of the
gospel, which are the means of communicating Christ and
the benefit of his mediation unto us.

And all these things are so united, so intermixed in

JUSTIFICATION BY FAITH. 109

their mutual relations and respects, so concatenated in the
purpose of God, and the declaration made of his will in the
gospel, as that the beheving of any one of them doth vir-
tually include the belief of the rest. And by whom any one
of them is disbelieved, they frustrate and make void all the
rest, and so faith itself.

The due consideration of these things solveth all the dif-
ficulties that arise about the nature of faith, either from the
Scripture, or from the experience of them that believe, with
respect unto its object. Many things in the Scripture are
we said to believe with it and by it, and that unto justi-
fication. But two things are hence evident: 1. That no
one of them can be asserted to be the complete adequate
object of our faith. 2. That none of them are so abso-
lutely, but as they relate unto the Lord Christ, as the or-
dinance of God for our justification and salvation.

And this answereth the experience of all that do truly
believe. For these things being united and made insepa-
rable in the constitution of God, all of them are virtually
included in every one of them. 1. Some fix their faith
and trust principally on the grace, love, and mercy of God ;
especially they did so under the Old Testament, before the
clear revelation of Christ and his mediation. So did the
psalmist, Psal. cxxx. 34. xxxiii. 18, 19. And the publican,
Luke xviii. 13. And these are in places of the Scripture in-
numerable proposed as the causes of our justification. See
Rom. iii. 24. Eph. ii. 4—8. Tit. iii. 5— 7. But this they do
not absolutely, but with respect unto the ' redemption that
is in the blood of Christ ;' Dan. ix. 17. Nor doth the Scripture
any where propose them unto us, but under that consider-
ation. See Rom. iii. 24,25. Eph. i. 6 — 8. For this is the cause,
way, and means of the communication of that grace, love,
and mercy unto us. 2. Some place and fix them princi-
pally on the Lord Christ, his mediation, and the benefits
thereof. This the apostle Paul proposeth frequently unto
us in his own example. See Gal. ii. 20. Phil. iii. 8 — 10.
But this they do not absolutely, but with respect unto the
grace and love of God, whence it is that they are given and
communicated unto us, Rom. viii. 32. John iii. 16. Eph. i.
6 — 8. Nor are they otherwise any where proposed unto us
in the Scripture as the object of our faith unto justification.

110 THE DOCTRINE OF

3. Some in a peculiar manner fix their souls in believing
on the promises. And this is exemplified in the instance of
Abraham, Gen. xv. 16. Rom. iv. 20. And so are they pro-
posed in the Scripture as the object of our faith. Acts ii. 39.
Rom. iv. 16. Heb. iv. 1, 2. vi. 12, 13. But this they do not
merely as they are divine revelations, but as they contain
and propose unto us the Lord Christ and the benefits of
his mediation, from the grace, love, and mercy of God.
Hence the apostle disputes at large in his Epistle unto the
Galatians, that if justification be any v^ay but by the pro-
mise, both the grace of God, and the death of Christ are
evacuated and made of none effect. And the reason is, be-
cause the promise is nothing but the way and means of the
communication of them unto us. 4. Some fix their faith
on the things themselves which they aim at ; namely, the
pardon of sin and eternal life. And these also in the Scrip-
ture are proposed unto us as the object of our faith, or that
which we are to believe unto justification ; Psal. cxxx. 4.
Acts xxvi. 18. Tit. i. 2. But this is to be done in its proper
order, especially as unto the application of them unto our
own souls. For we are nowhere required to believe them,
or our own interest in them, but as they are effects of grace,
and love of God, through Christ and his mediation, proposed
in the promises of the gospel. Wherefore, the belief of
them is included in the belief of these, and is in order of
nature antecedent thereunto. And the belief of the forgive-
ness of sins, and eternal life, without the due exercise of
faith in those causes of them, is but presumption.

I have therefore given the entire object of faith as jus-
tifying, or in its work and duty with respect unto our jus-
tification, in compliance with the testimonies of the Scrip-
ture, and the experience of them that believe.

Allowing therefore their proper place unto the promises,
and unto the effect of all in the pardon of sins and eternal
life ; that which I shall farther confirm is, that the Lord
Christ, in the work of his mediation, as the ordinance of
God for the recovery and salvation of lost sinners, is the
proper adequate object of justifying faith. And the true
nature of evangelical faith consisteth in the respect of the
heart (which we shall immediately describe) unto the love,
grace, and wisdom of God, with the mediation of Christ, in

JUSTIFICATION BY FAITH. Ill

his obedience, with the sacrifice, satisfaction, and atone-
ment for sin which he made by his blood. These things
are impiously opposed by some as inconsistent. For the
second head of the Socinian impiety is, that the grace of
God, and satisfaction of Christ are opposite and inconsist-
ent, so as that if we allow of the one we must deny the other.
But as these things are so proposed in the Scripture, as that
without granting them both, neither can be believed ; so faith,
which respects them as subordinate, namely, the mediation
of Christ unto the grace of God, that fixeth itself on the Lord
Christ and that redemption which is in his blood, as the or-
dinance of God, the effect of his wisdom, grace, and love,
finds rest in both, and in nothing else.

For the proof of the assertion I need not labour in it; it
being not only abundantly declared in the Scripture, but
that which contains in it a principal part of the design and
substance of the gospel. I shall therefore only refer unto
some of the places wherein it is taught, or the testimonies
that are given unto it.

The whole is expressed in that place of the apostle where-
in the doctrine of justification is most eminently proposed
unto us ; Rom. iii. 24, 25. ' Being justified freely by his
grace through the redemption that is in Christ Jesus ; whom
God hath set forth to be a propitiation through faith in his
blood ; to declare his righteousness for the remission of sins.'
Whereunto we may add Eph. i. 6, 7. * He hath made us ac-
cepted in the beloved, in whom we have redemption through
his blood, according to the riches of his grace.' That
whereby we are justified is the especial object of our faith
unto justification. But this is the Lord Christ in the work
of his mediation. For we are justified by the redemption
that is in Jesus Christ ; for in him we have redemption
through his blood, even the forgiveness of sin. Christ as a
propitiation is the cause of our justification, and the object
of our faith, or we attain it by faith in his blood. But this
is so under this formal consideration, as he is the ordinance
of God for that end, appointed, given, proposed, set forth
from and by the grace, wisdom, and love of God. God set
him forth to be a propitiation. He makes us accepted in
the beloved. We have redemption in his blood, according
to the riches of his grace, whereby he makes us accepted in

112 THE DOCTRINE OF

the beloved. And herein he * abounds towards us in all wis-
dom ;' Eph. i. 8. This therefore is that which the gospel
proposeth unto us, as the especial object of our faith unto
the justification of life.

But we may also in the same manner confirm the several
parts of the assertion distinctly.

1. The Lord Jesus Christ, as proposed in the promise of
the gospel, is the peculiar object of faith unto justification.
There are three sorts of testimonies whereby this is con-
firmed.

1. Those wherein it is positively asserted ; as Acts x.
41. *To him give all the prophets witness, that through his
name, whosoever believeth in him shall receive the remission
of sins.* Christ believed in as the means and cause of the
remission of sins, is that which all the prophets give witness
unto. Acts xvi. 31. * Believe on the Lord Jesus Christ and
thou shalt be saved.' It is the answer of the apostles unto
the jailer's inquiry; * Sirs, what must I do to be saved?'
His duty in believing, and the object of it, the Lord Jesus
Christ, is what they return thereunto. Acts iv. 12. 'Neither
is there salvation in any other; for there is none other name
under heaven given unto men whereby we must be saved.'
That which is proposed unto us as the only way and means
of our justification and salvation, and that in opposition
unto all other ways, is the object of faith unto our justifica-
tion ; but this is Christ alone, exclusively unto all other
things. This is testified unto by Moses and the prophets ;
the design of the whole Scripture being to direct the faith
Df the church unto the Lord Christ alone, for life and sal-
vation; Luke xxiv. 25 — 27.

2. All those wherein justifying faith is affirmed to be
our believing in him, or believing on his name, which are
multiplied. John i. 12. ' He gave power to them to become
the sons of God, who believed on his name;' chap. iii. 16.
'That whosoever believeth in him should not perish, but
have everlasting life.' Ver. 36. * He that believeth on the Son
hath everlasting life.' Chap. vi. 29. ^ This is the work of God
that ye believe on him whom he hath sent.' Ver. 47. 'He that
believeth on me hath everlasting life.' Chap, vi.38. 'He that
believeth on me, out of his belly shall flow rivers of living
water.' So chap, ix.35— 37.xi.25. Actsxxvi. 18. ^ That they

JUSTIFICATION BY FAITH. 113

may receive forgiveness of sins, and inheritance among them
that are sanctified, by faith that is in me/ 1 Pet. ii. 6, 7. In all
which places, and many other, we are not only directed to
place and affix our faith on him, but the effect of justifica-
tion is ascribed thereunto. So expressly. Acts xiii. 38, 39.
which is what we design to prove.

(3.) Those which give us such a description of the acts of
faith, as make him the direct and proper object of it. Such
are they wherein it is called 'a receiving of him.' John i.
12. 'To as many as received him.' Col. ii. 6. 'As you have
received Christ Jesus the Lord.' That which we receive by
faith is the proper object of it. And it is represented by
their looking unto the brazen serpent, when it was lifted up,
who were stung by fiery serpents ; John iii. 14, 15. xii. 32.
Faith is that act of the soul whereby convinced sinners,
ready otherwise to perish, do look unto Christ as he was
made a propitiation for their sins ; and who so do ' shall not
perish but have everlasting life.' He is therefore the object
of our faith.

2. He is so as he is the ordinance of God unto this end,
which consideration is not to be separated from our faith
in him. And this also is confirmed by several sorts of tes-
timonies.

1. All those wherein the loveand grace of God are pro-
posed as the only cause of giving Jesus Christ to be the way
and means of our recovery and salvation ; whence they be-
come, or God in them, the supreme efficient cause of our
justification. John iii. 16. 'God so loved the world that he
gave his only-begotten Son, that whosoever believeth on him,
should not perish, but have everlasting life.' So Rom. v. 8.
1 John iv. 9, 10. ' Being justified freely by his grace, through
the redemption that is in Christ ;' Rom. iii. 23. Eph. i. 6 — 8.
This the Lord Christ directs our faith unto continually, re-
ferring all unto him that sent him, and whose will he came
to do ; Heb. x. 5.

2. All those wherein God is said to set forth and propose
Christ, and to make him be for us, and unto us, what he is
so, unto the justification of life. Rom. iii. 25. * Whom God
hath proposed to be a propitiation.' 1 Cor. i. 30. * Who of
God is made unto us wisdom, and righteousness, and sanc-
tification, and redem.ption.' 2 Cor. v. 21. 'He hath made

VOL. XI. I

114 THE DOCTRINE Of

him to be sin for us, who knew no sin, that we might be
made the righteousness of God in him.' Acts v. 35, &,c.
Wherefore, in the acting of faith in Christ unto justification^.
we can no otherwise consider him but as the ordinance of
God to that end ; he brings nothing unto us, does nothing
for us, but what God appointed, designed, and made him to
be. And this must diligently be considered, that by our re-
gard by faith unto the blood, the sacrifice, the satisfaction
of Christ, we take off nothing from the free grace, favour,
and love of God.

3. All those wherein the wisdom of God, in the contriv-
ance of this way of justification and salvation is proposed
unto us. Eph. i. 7, 8. * In whom we have redemption
through his blood, the forgiveness of sins, according to the
riches of his grace, wherein he hath abounded towards us in
all wisdom and understanding.' See chap.iii. 10, 11. 1 Cor:
i. 24.

The whole is comprised in that of the apostle ; * God was
in Christ reconciling the world unto himself, not imputing
their trespasses unto them ;' 2 Cor. v. 19. All that is done
in our reconciliation unto God, as unto the pardon of our
sins, and acceptance with him unto life, was by the presence
of God in his grace, wisdom, and power in Christ, designing
and effecting of it.

Wherefore, the Lord Christ proposed in the promise of
the gospel as the object of our faith unto the justification
of life, is considered as the ordinance of God unto that end.
Hence the love, the grace, and the wisdom of God, in the
sending and giving of him, are comprised in that object ;
and not only the actings of God in Christ towards us, but
all his actings towards the person of Christ himself unto
the same end belong thereunto. So as unto his death, God
* set him forth to be a propitiation;' Rom. iii.24.He 'spared
him not, but delivered him up for us all ;' Rom. viii. 32. And
therein * laid all our sins upon him ;' Isa. liii. 6. So he was
'raised for our justification ;' Rom. iv. 25. And our faith is
in God who 'raised him from the dead ;' Rom. x. 9. And in
his exaltation, Acts v. 31. Which things complete 'the re-
cord that God hath given of his Son;' 1 John v. 10—12.

The whole is confirmed by the exercise of faith in prayer,
which is the soul's application of itself unto God for the

JUSTIFICATION BY FAITH. 115

participation of the benefits of the mediation of Christ. And
it is called our' access through him unto the Father ;* Eph. ii.
18. our coming through him ' unto the throne of grace, that
we may obtain mercy, and find grace to help in time of need ;*
Heb. iv. 15, 16. and through him, as both a high-priest and
sacrifice; Heb. x. 19—21. So do we 'bow our knees unto
the Father of our Lord Jesus Christ;' Eph. iii. 14. This an-
swereth the experience of all who know what it is to pray.
We come therein in the name of Christ, by him, through his
mediation, unto God even the Father, to be through his
grace, love, and mercy, made partakers of what he hath de-
signed and promised to communicate unto poor sinners by
him. And this represents the complete object of our faith.
The due consideration of these thinps will reconcile and
reduce into a perfect harmony, whatever is spoken in the
Scripture concerning the object of justifying faith, or what
we are said to believe therewith. For whereas this is af-
firmed of sundry things distinctly, they can none of them
be supposed to be the entire adequate object of faith. But
consider them all in their relation unto Christ, and they have
all of them their proper place therein ; namely, the grace of
God, which is the cause ; the pardon of sin, which is the
effect ; and the promises of the gospel, which are the means
of communicating the Lord Christ and the benefits of his
mediation unto us.

The reader may be pleased to take notice that I do in
this place not only neglect, but despise the late attempt of
some, to wrest all things of this nature spoken of the person
and mediation of Christ unto the doctrine of the gospel,
exclusively unto them ; and that not only as what is noi-
some and impious in itself, but as that also which hath not
yet been endeavoured to be proved, with any appearance of
learning, argument, or sobriety.

I 2

116 THE DOCTRINE OF

CHAP. II.

The nature of justifying faith.

That which we shall now inquire into, is the nature of jus-
tifying faith ; or of faith in that act and exercise of it,
whereby we are justified, or whereon justification, according
unto God's ordination and promise doth ensue. And the
reader is desired to take along with him a supposition of
those things which we have already ascribed unto it, as it is
sincere faith in general ; as also of what is required pre-
viously thereunto, as unto its especial nature, work, and
duty in our justification. For we do deny that ordinarily,
and according unto the method of God's proceeding with
us declared in the Scripture, wherein the rule of our duty
is prescribed, that any one doth, or can, truly believe with
faith unto justification, in whom the work of conviction be-
fore described, hath not been wrought. All descriptions
or definitions of faith that have not a respect thereunto, are
but vain speculations. And hence some do give us such
definitions of faith, as it is hard to conceive, that they ever
asked of themselves, what they do in their believing on
Jesus Christ for life and salvation.

The nature of justifying faith, with respect unto that
exercise of it whereby we are justified, consisteth in the
heart's approbation of the way of justification and salva-
tion of sinners, by Jesus Christ, proposed in the gospel, as
proceeding from the grace, wisdom, and love of God, with
its acquiescency therein, as unto its own concernment and
condition.

There needs no more for the explanation of this declara-
tion of the nature of faith, than what we have before proved
concerning its object; and what may seem wanting there-
unto, will be fully supplied in the ensuing confirmation of it.
The Lord Christ, and his mediation, as the ordinance of
God for the recovery, life, and salvation of sinners, is sup-
posed as the object of this faith. And they are all consi-
dered as an effect of the wisdom, grace, authority, and love
of God, with all their actings in, and towards, the Lord

JUSTIFICATION BY FAITH. 117

Christ himself, in his susception and discharge of his office.
Hereunto he constantly refers all that he did and suffered,
with all the benefits redounding unto the church thereby.
Hence, as we observed before, sometimes the grace, or love,
or especial mercy of God, sometimes his actings in or to-
wards the Lord Christ himself, in sending him, giving him
up unto death, and raising him from the dead, are proposed
as the object of our faith unto justification. But they are
so always with respect unto his obedience and the atone-
ment that he made for sin. Neither are they so altogether
absolutely considered, but as proposed in the promises of
the gospel. Hence, a sincere assent unto the divine vera-
city in those promises, is included in this approbation.

What belongs unto the confirmation of this description
of faith shall be reduced unto these four heads: 1. The
declaration of its contrary, or the nature of privative unbe-
lief upon the proposal of the gospel. For these things do
mutually illustrate one another. 2. The declaration of the
design and end of God, in and by the gospel. 3. The na-
ture of faith's compliance with that design, or its actings with
respect thereunto. 4. The order, method, and way of be-
lieving, as declared in the Scripture.

1. The gospel is the revelation or declaration of that
way of justification and salvation for sinners by Jesus Christ,
which God, in infinite wisdom, love, and grace, hath pre-
pared. And upon a supposition of the reception thereof, it
is accompanied with precepts of obedience, and promises of
rewards. Therein the righteousness of God, that which he
requires, accepts, and approves unto salvation, * is revealed
from faith unto faith;' Rom. i. 17. This is the record of
God therein ' that he hath given unto us eternal life, and this
life is in his Son ;' 1 John v. 10. So John iii. 14—17. The
words of this life ; Acts v. 20. all the counsel of God ;
Acts XX. 27. Wherefore, in the dispensation or preaching
of the gospel, this way of salvation is proposed unto sinners,
as the great effect of divine wisdom and grace. Unbelief is
the rejection, neglect, non-admission, or disapprobation of
it, on the terms whereon, and for the ends for which, it is so
proposed. The unbelief of the Pharisees, upon the prepa-
ratory preaching of John the Baptist, is called the * rejecting
of the counsel of God against themselves,' that is, unto their

118 THE DOCTRINE OF

own ruin ; Luke vii. 30. ' They would none of my counsel/
is an expression to the same purpose ; Prov. i. 30. so is, the
neglecting this 'great salvation;' Heb. ii. 3. not giving it
that admission which the excellency of it doth require. A
disallowing of Christ ; the stone ov airtdoKiiJiacTav ol oUodo-
fiovvreg, 1 Pet. ii. 7. The * builders disapproved of,' as not
meet for that place and work whereunto it was designed ;
Acts iv. 14. This is unbelief; to disapprove of Christ,
and the w^ay of salvation by him, as not answering divine
wisdom, nor suited unto the end designed. So is it de-
scribed by the refusing or not receiving of him, all to the
same purpose.

What is intended will be more evident, if we consider
the proposal of the gospel where it issued in unbelief, in
the first preaching of it, and where it continueth still so
to do.

1. Most of those who rejected the gospel by their unbe-
lief, did it under this notion, that the way of salvation and
blessedness proposed therein, was not a way answering di-
vine goodness and power, such as they might safely confide
in and trust unto. This the apostle declares at large,
1 Cor. i. so he expresseth it, ver. 23, 24. ' We preach Christ
crucified, unto the Jews a stumbling-block, and unto the
Greeks foolishness ; but unto them that are called, both
Jews and Greeks, Christ the power of God, and the wisdom
of God.' That which they declared unto them in the
preaching of the gospel was, that 'Christ died for our sins,
according to the Scripture ;' chap. xv. 3. Herein they pro-
posed him as the ordinance of God, as the great effect of his
wisdom and power for the salvation of sinners. But as unto
those who continued in their unbelief, they rejected it as
any such way, esteeming it both weakness and folly. And
therefore, he describeth the faith of them that are called, by
their approbation of the wisdom and power of God herein.
The want of a comprehension of the glory of God in this
way of salvation, rejecting it thereon, is that unbelief which
ruins the souls of men ; 2 Cor. iv. 3, 4.

So is it with all that continue unbelievers under the pro-
posal of the object of faith in the preaching of the gospel.
They may give an assent unto the truth of it, so far as it is
a mere act of the mind ; at least they find not themselves

JUSTIFICATION BY FAITH. 119

concerned to reject it. Yea, they may assent unto it with
that temporary faith which we described before, and per-
form many duties of religion thereon. Yet do they mani-
fest, that they are not sincere believers, that they do not
believe with the heart unto righteousness, by many things
that are irreconcilable unto, and inconsistent with, justify-
ing faith. The inquiry therefore is, wherein the unbelief of
such persons on the account whereof they perish, doth
consist, and what is the formal nature of it. It is not, as
was said, in the want of an assent unto the truths of the
doctrine of the gospel ; for from such an assent, are they
said, in many places of the Scripture to believe, as hath
been proved. And this assent may be so firm, and by va-
rious means so radicated in their minds, as that in testi-
mony unto it they may give their bodies to be burned ; as
men also may do in the confirmation of a false persuasion.
Nor is it the want of an especial fiduciary application of the
promises of the gospel unto themselves, and the belief of
the pardon of their own sins in particular. For this is not
proposed unto them in the first preaching of the gospel, as
that which they are first to believe ; and there may be a be-
lieving unto righteousness, where this is not attained ; Isa.
1. 10. This will evidence faith not to be true, but it is not
formal unbelief. Nor is it the want of obedience unto the
precepts of the gospel in duties of holiness and righteous-
ness. For these commands as formally given in and by the
gospel, belong only unto them that truly believe, and are
justified thereon. That therefore which is required unto
evangelical faith, wherein the nature of it doth consist, as it
is the foundation of all future obedience, is the heart's ap-
probation of the way of life and salvation by Jesus Christ,
proposed unto it as the effect of the infinite wisdom, love,
grace, and goodness of God ; and as that which is suited
unto all the wants and whole design of guilty convinced
sinners. This such persons have not, and in the want there-
of consists the formal nature of unbelief. For without this,
no man is, or can be, influenced by the gospel unto a relin-
quishment of sin, or encouraged unto obedience, whatever
they may do on other grounds and motives that are foreign
unto the grace of it. And wherever this cordial sincere ap-
probation of the way of salvation by Jesus Christ, proposed

120 THE DOCTRINE OF

in the gospel doth prevail, it will infallibly produce both
repentance and obedience.

If the mind and heart of a convinced sinner (for of such
alone we treat) be able spiritually to discern the wisdom,
love, and grace of God in this way of salvation, and be
under the power of that persuasion, he hath the ground of
repentance and obedience which is given by the gospel.
The receiving of Christ mentioned in the Scripture, and
whereby the nature of faith in its exercise is expressed, I
refer unto the latter part of the description given concerning
the soul's acquiescency in God, by the way proposed.

Again, some there were at first, and such still continue
to be, who rejected not this way absolutely, and in the no-
tion of it, but comparatively, as reduced to practice, and so
perished in their unbelief. They judged the way of their
own righteousness to be better, as that which might be more
safely trusted unto, as more according unto the mind of God
and unto his glory. So did the Jews generally, the frame
of whose minds the apostle represents, Rom. x. 3, 4. And
many of them assented unto the doctrine of the gospel in
general as true, howbeit they liked it not in their hearts as
the best way of justification and salvation, but sought for
them by the works of the law.

Wherefore unbelief, in its formal nature, consists in the
want of a spiritual discerning, and approbation of the way
of salvation by Jesus Christ, as an effect of the infinite wis-
dom, goodness, and love of God. For where these are, the
soul of a convinced sinner cannot but embrace it, and ad-
here unto it. Hence also all acquiescency in this way, and
trust and confidence in committing the soul unto it, or unto
God in it, and by it, without which whatever is pretended
of believing, is but a shadow of faith, is impossible unto
such persons. For they want the foundation whereon alone
they can be built. And the consideration hereof doth suffi-
ciently manifest wherein the nature of true evangelical faith
doth consist.

2. The design of God in and by the gospel, with the
work and office of faith with respect thereunto, farther con-
firms the description given of it. That which God designeth
herein in the first place, is not the justification and salvation
of sinners. His utmost complete end in all his counsels, is

JUSTIFICATION BY FAITH. 121

his own glory ; he doth all things for himself, nor can he
who is infinite do otherwise. But in an especial manner he
expresseth this concerning this way of salvation by Jesus
Christ.

Particularly, he designed herein the glory of his righte-
ousness. * To declare his righteousness ;' Rom. iii. 25. Of
his love ; ' God so loved the world ;' John iii. 16. 'Herein
we perceive the love of God, that he laid down his life for
us;' 1 John iii. 16. Of his grace; ' accepted to the praise
of the glory of his grace ;' Eph. i. 5, 6. Of his wisdom ;
* Christ crucified, the wisdom of God ;' 1 Cor. i. 24. ' Might
be known by the church, the manifold wisdom of God ;'
Eph. iii. 10. Of his power; ' it is the power of God unto
salvation;' Rom. i. 16. Of his faithfulness; Rom. iv. 16.
For God designed herein, not only the reparation of all that
glory, whose declaration was impeached and obscured by
the entrance of sin, but also a farther exaltation and more
eminent manifestation of it, as unto the degrees of its ex-
altation, and some especial instances before concealed ;
Eph. iii. 9. And all this is called the ' glory of God in
the face of Jesus Christ,' whereof faith is the beholding ;
2 Cor. iv. 6.

3. This being the principal design of God in the way of
justification and salvation by Christ proposed in the gospel ;
that which on our part is required unto a participation of
the benefits of it, is the ascription of that glory unto God
which he designs so to exalt. The acknowledgment of all
these glorious properties of the divine nature, as mani-
fested in the provision and proposition of this way of life,
righteousness, and salvation, with an approbation of the way
itself as an effect of them, and that which is safely to be
trusted unto, is that which is required of us ; and this is
faith or believing. * Being strong in faith, he gave glory
to God ;' Rom. iv. 22. And this is in the nature of the
weakest degree of sincere faith. And no other grace, work,
or duty, is suited hereunto, or firstly and directly of that
tendency, but only consequentially and in the way of gra-
titude. And although I cannot wholly assent unto him
who affirms that faith in the epistles of Paul, is nothing
but, * existimatio magnifice sentiens de Dei potentia, jus-
titia, bonitate, et si quid promiserit in eo prsestando con-

122 THE DOCTRINE OF

stantia ;' because it is too general, and not limited unto the
way of salvation by Christ, his * elect in whom he will be
glorified ;* yet hath it much of the nature of faith in it.
Wherefore, I say, that hence we may both learn the nature
of faith, and whence it is that faith alone is required unto
our justification. The reason of it is, because this is that
grace or duty alone, whereby we do or can give unto God
that glory which he designeth to manifest and exalt in and
by Jesus Christ. This only faith is suited unto, and this
it is to believe. Faith, in the sense we inquire after, is the
heart's approbation of, and consent unto, the way of life and
salvation of sinners by Jesus Christ, as that wherein the
glory of the righteousness, wisdom, grace, love, and mercy
of God is exalted, the praise whereof it ascribes unto him,
and resteth in it, as unto the ends of it, namely, justifica-
tion, life and salvation. It is to give 'glory to God ;' Rom.
iv. 20. to 'behold his glory as in a glass,' or the gospel
wherein it is represented unto us ; 2 Cor. iii. 18. To have
in our hearts ' the light of the knowledge of the glory of
God in the face of Jesus Christ ;* 2 Cor. iv. 6. The con-
trary whereunto makes God a liar, and thereby despoileth
him of the glory of all those holy properties, which he this
way designed to manifest; 1 John v. 10.

And, if I mistake not, this is that which the experience
of them that truly believe, when they are out of the heats
of disputation, will give testimony unto.

4. To understand the nature of justifying faith aright,
or the act and exercise of saving faith in order unto our
justification, which are properly inquired after, we must
consider the order of it; first the things which are necessa-
rily previous thereunto, and then what it is to believe with
respect unto them. As,

1. The state of a convinced sinner ; who is the only
' subjectum capax justificationis.' This hath been spoken
unto already ; and the necessity of its precedency unto the
orderly proposal and receiving of evangelical righteousness
unto justification, demonstrated. If we lose a respect here-
unto, we lose our best guide towards the discovery of the
nature -of faith. Let no man think to understand the gospel,
who knoweth nothing of the law. God's constitution, and
the nature of the things themselves, have given the law the

JUSTIFICATION BY FAITH. 123

precedency with respect unto sinners ; ' for by the law is
the knowledge of sin.' And gospel faith is the soul's acting
according to the mind of God for deliverance from that
state and condition, which it is cast under by the law. And
all those descriptions of faith which abound in the writings
of learned men, whicli do not at least include in them a vir-
tual respect unto this state and condition, or the work of
the law on the consciences of sinners, are all of them vain
speculations. There is nothing in this whole doctrine, that
I will more firmly adhere unto, than the necessity of the
convictions mentioned previous unto true believing, without
which not one line of it can be understood aright, and men
do but beat the air in their contentions about it. See Rom.
iii. 21—24.

2. We suppose herein a sincere assent unto all divine
revelations, whereof the promises of grace and mercy by
Christ are an especial part. This Paul supposed in Agrippa
when he would have won him over unto faith in Christ
Jesus. * King Agrippa, believest thou the prophets ? I
know that thou believest ;' Acts xxvi. 27. And this assent
which respects the promises of the gospel, not as they con-
tain, propose, and exhibit the Lord Christ and the benefits
of his mediation unto us, but as divine revelations of infal-
lible truth, is true and sincere in its kind, as we described
it before under the notion of temporary faith. But as it
proceeds no farther, as it includes no act of the will or heart,
it is not that faith whereby we are justified. However, it is
required thereunto, and is included therein.

3. The proposal of the gospel according unto the mind
of God is hereunto supposed. That is, that it be preached
according unto God's appointment. For not only the gospel
itself, but the dispensation or preaching of it in the ministry
of the church, is ordinarily required unto believing. This
the apostle asserts, and proves the necessity of it at large,
Rom. X. 11 — 17. Herein the Lord Christ and his mediation
with God, the only way and means for the justification and
salvation of lost convinced sinners, as the product and effect
of divine wisdom, love, grace, and righteousness, is re-
vealed, declared, proposed, and offered unto such sinners.
*For therein is the righteousness of God revealed from faith
unto faith;' Rom. i. 17. The glcvry of God is represented

124' THE DOCTRINE OF

as in a glass ; 2 Cor. iii. 18. and ' life and immortality are
brought to light through the gospel ;' 2 Tim. i. 10. Heb. ii. 3.
Wherefore,

4. The persons who are required to believe, and whose
immediate duty it is so to do, are such who really in their
own consciences are brought unto, and do make the inqui-
ries mentioned in the Scripture ; ' What shall we do ? What
shall we do to be saved ? How shall we fly from the wrath
to come ? AVherewithal shall we appear before God ? How
shall we answer what is laid unto our charge V Or such as
being sensible of the guilt of sin, do seek for a righteous-
ness in the sight of God; Acts ii. 38. xvi. 30, 31. Micah
vi. 6, 7. Isa. XXXV. 4. Heb. vi. 18.

On these suppositions the command and direction given
unto men being, * believe, and you shall be saved,' the in-
quiry is, what is that act or work of faith, whereby we may
obtain a real interest or propriety in the promises of the
gospel, and the things declared in them unto their j ustifi-
cation before God.

And, l.It is evident from what hath been discoursed,
that it doth not consist in, that it is not to be fully expressed
by, any one single habit or act of the mind or will distinctly
whatever. For there are such descriptions given of it in
the Scripture, such things are proposed as the object of it,
and such is the experience of all that sincerely believe, as
no one single act, either of the mind or will, can answer
unto. Nor can an exact method of those acts of the soul
which are concurrent therein be prescribed. Only what is
essential unto it is manifest.

2. That which in order of nature seems to have the pre-
cedency, is the assent of the mind unto that which the
psalmist betakes himself unto, in the first place for relief,
under a sense of sin and trouble ; Psal. cxxx. 3, 4. * If thou.
Lord, shouldest mark iniquity, O Lord, who shall stand V
The sentence of the law and judgment of conscience lie
against him as unto any acceptation with God. Therefore,
he despairs in himself, of standing in judgment, or being
acquitted before him. In this state, that which the soul
first fixeth on as unto its relief is, that * there is forgiveness
with God.' This as declared in the gospel, is that God in
his love and grace will pardon and justify guilty sinners

JUSTIFICATION BY FAITH. 125

through the blood and mediation of Christ. So it is pro-
posed, Rom. iii. 23, 24. The assent of the mind hereunto
as proposed in the promise of the gospel, is the root of
faith, the foundation of all that the soul doth in believing.
Nor is there any evangelical faith without it. But yet con-
sider it abstractedly as a mere act of the mind, the essence
and nature of justifying faith doth not consist solely therein,
though it cannot be without it. But,

2. This is accompanied in sincere believing with an ap-
probation of the way of deliverance and salvation proposed,
as an effect of divine grace, wisdom, and love, whereon the
heart doth rest in it, and apply itself unto it, according to
the mind of God. This is that faith whereby we are justi-
fied ; which I shall farther evince by shewing what is in-
cluded in it, and inseparable from it.

1. It includeth in it a sincere renunciation of all other
ways and means for the attaining of righteousness, life and
salvation. This is essential unto faith. Acts iv. 12. Hos.
xiv. 2, 3. Jer. iii. 23. Psal. Ixxi. 16. * I will make mention
of thy righteousness, of thine only.' When a person is in
the condition before described, (and such alone are called im-
mediately to believe ; Matt. ix. 13. xi. 28. 1 Tim. i. 15.)
many things will present themselves unto him for his relief;
particularly his own righteousness ; Rom. x. 3. A renuncia-
tion of them all as unto any hope or expectation of relief
from them, belongs unto sincere believing; Isa. 1. 10, 11.

2. There is in it the will's consent, whereby the soul be-
takes itself cordially and sincerely, as unto all its expecta-
tion of pardon of sin and righteousness before God, unto
the way of salvation proposed in the gospel. This is that
which is called ' coming unto Christ,' and ' receiving of him,'
whereby true justifying faith is so often expressed in the
Scripture ; or as it is peculiarly called * believing in him,' or
'believing on his name.' The whole is expressed, John
xiv. 6. ' Jesus saith unto him, I am the way, the truth, and
the life : no man cometh unto the Father, but by me.'

3. An acquiescency of the heart in God, as the author
and principal cause of the way of salvation prepared ; as
acting in a way of sovereign grace and mercy towards sin-
ners ; * Who by him do believe in God, who raised him up
from the dead, and gave him glory ; that your faith and hope

L26 THE DOCTRINE OF

might be in God ;' 1 Pet. i. 21. The heart of a sinner doth
herein give unto God the glory of all those holy properties
of his nature which he designed to manifest in and by Jesus
Christ. See Isa. xlii. 1. xlix. 3. And thisacquiescency of the
heart in God, is that which is the immediate root of that
waiting, patience, long-suffering, and hope, which are the
proper acts and effects of justifying faith; Heb. vi. 12. 15.
18, 19.

4. Trust in God, or the grace and mercy of God in and
through the Lord Christ as set forth to be a propitiation
through faith in his blood, doth belong hereunto, or neces-
sarily ensue hereon. For the person called unto believing,
is 1. convinced of sin, and exposed unto wrath. 2. Hath no-
thing else to trust unto for help and relief. 3. Doth actually
renounce all other things that tender themselves unto that
end ; and therefore, without some act of trust the soul must
lie under actual despair, which is utterly inconsistent with
faith, or the choice and approbation of the way of salvation
before described.

5. The most frequent declaration of the nature of faith in the
Scripture, especially in the Old Testament, is by this trust, and
that because it is that act of it which composeth the soul, and
brings it unto all the rest it can attain. For all our rest in this
world is from trust in God. And the especial object of this
trust, so far as it belongs unto the nature of that faith where-
by we are justified, is 'God in Christ reconciling the world
unto himself.' For this is respected where his goodness, his
mercy, his grace, his name, his faithfulness, his power, are
expressed, or any of them, as that which it doth immediately
rely upon. For they are no way the object of our trust, nor
can be, but on the account of the covenant which is con-
firmed and ratified in and by the blood of Christ alone.

Whether this trust or confidence shall be esteemed of
the essence of faith, or as that which on the first-fruit and
working of it we are found in the exercise of, we need not
positively determine. I place it therefore as that which be-
longs unto justifying faith, and is inseparable from it. For
if all we have spoken before concerning faith, may be com-
prised under the notion of a firm assent and persuasion, yet
it cannot be so, if any such assent be conceivable exclusive
of this trust.

JUSTIFICATION BY FAITH. 127

This trust is that whereof many divines do make special
mercy to be the peculiar object; and that especial mercy to
be such as to include in it the pardon of our own sins. This
by their adversaries is fiercely opposed, and that on such
grounds as manifest that they do not believe that there is
any such state attainable in this life ; and that if there were,
it would not be of any use unto us, but rather be a means of
security and negligence in our duty ; wherein they betray
hov/ great is the ignorance of these things in their own
minds. But mercy may be said to be especial two ways.
1. In itself, and in opposition unto common mercy. 2. With
respect unto him that believes. In the first sense espe-
cial mercy is the object of faith as justifying. For no
more is intended by it, but the grace of God setting forth
Christ to be a propitiation through faith in his blood ; Rom.
iii. 23, 24. And faith in this especial mercy, is that which
the apostle calls our ' receiving of the atonement ;' Rom.
V. 11. That is our approbation of it, and adherence unto it,
as the great effect of divine wisdom, goodness, faithfulness,
love, and grace, which will therefore never fail to them who
put their trust in it. In the latter sense it is looked on as
the pardon of our own sins in particular, the especial mercy
of God unto our souls. That this is the object of justifying
faith, that a man is bound to believe this in order of nature
antecedent unto his justification, I do deny; neither yet do
I know of any testimony or safe experience whereby it may
be confirmed. But yet for any to deny that an undeceiving
belief hereof is to be attained in this life ; or that it is our
duty to believe the pardon of our own sins, and the especial
love of God in Christ, in the order and method of our duty
and privileges, limited and determined in the gospel, so as
to come to the full assurance of them (though I will not
deny but that peace with God which is inseparable from
justification may be without them), seem not to be much ac-
quainted with the design of God in the gospel, the efficacy
of the sacrifice of Christ, the nature and work of faith or
their own duty, nor the professed experience of believers
recorded in the Scripture. See Rom. v. 1 — 5. Heb. x. 2. 10.
xxi. 20. Psal. xlvi. 1, 2. cxxxviii. 7, 8, &c. Yet it is granted
that all these things are rather fruits or effects of faith, as

128 THE DOCTRINE OF

under exercise and improvement, than of the essence of it,
as it is the instmment in our justification.

And the trust before mentioned, which is either essential
to justifying faith, or inseparable from it, is excellently ex-
pressed by Bernard, De Evangel. Ser. 3. * Tria consideroin
quibus tota mea spes consistit ; charitatem adoptionis, ve-
ritatem promissionis, potestatem redditionis. Murmuret
jam quantum voluerit, insipiens cogitatio mea, dicens Quis
enim es tu, et quanta est ilia gloria, quibusve meritis banc
obtinere speras? et ego fiducialiter respondebo, Scio cui
credidi, et certus sum quia in charitate adoptavit me, quia
verax in promissione, quia potens in exhibitione ; licet enim
ei facere quod voluerit. Hie est funiculus triplex, qui diffi-
culter rumpiter, quern nobis ex patria nostra in banc terram
usque demissum, firmiter obsecro teneamus, et ipse nos
sublevet, ipse nos trahat et pertrahat usque ad conspectum
gloriae magni Dei, qui est benedictus in secula.'

Concerning this faith and trust it is earnestly pleaded
by many, that obedience is included in it. But as to the
way and manner thereof they variously express themselves.
Socinus, and those who follow him absolutely, do make obe-
dience to be the essential form of faith, which is denied by
Episcopius. The Papists distinguish between faith in-
formed and faith formed by charity, which comes to the same
purpose. For both are built on this supposition, that there
may be true evangelical faith, that which is required as our
duty, and consequently is accepted of God, that may contain
all in it which is comprised in the name and duty of faith, that
may be without charity or obedience, and so be useless. For
the Socinians do not make obedience to be the essence of
faith absolutely, but as it justifieth. And so they plead
unto this purpose, that 'faith without works is dead.' But to
suppose that a dead faith, or that faith which is dead, is that
faith which is required of us in the gospel in the way of
duty, is a monstrous imagination. Others plead for obedi-
ence, charity, the love of God, to be included in the nature
of faith; but plead not directly that this obedience is the
form of faith, but that which belongs unto the perfection of
it, as it is justifying. Neither yet do they say that by this
obedience, a continued course of works and obedience, as

JUSTIFICATION BY FAITH. 129

though that were necessary unto our first justification, is
required ; but only a sincere active purpose of obedience ;
and thereon, as the manner of our days is, load them with
reproaches who are otherwise minded, if they knew who
they were. For how impossible it is according unto their
principles who believe justification by faith alone, that jus-
tifying faith should be without a sincere purpose of heart to
obey God in all things, I shall briefly declare. For 1.
They believe that faith is ' not of ourselves, it is the gift of
God ;' yea, that it is a grace wrought in the hearts of men
by the exceeding greatness of his power. And to suppose
such a grace dead, inactive, unfruitful, not operative unto
the great end of the glory of God, and the transforming of
the souls of them that receive it into his image, is a reflec-
tion on the wisdom, goodness, and love of God himself.
2. That this grace is in them a principle of spiritual life ;
which in the habit of it as resident in the heart, is not really
distinguished from that of all other grace whereby we live
to God. So that there should be faith habitually in the
heart, I mean that evangelical faith we inquire after, or ac-
tually exercised, where there is not a habit of all other
graces, is utterly impossible. Neither is it possible that
there should be any exercise of this faith unto justification,
but where the mind is prepared, disposed, and determined
unto universal obedience. And therefore 3. It is denied,
that any faith, trust, or confidence, which may be imagined,
so as to be absolutely separable from, and have its whole
nature consistent with, the absence of all other graces, is
that faith which is the especial gift of God, and which in
the gospel is required of us in a way of duty. And whereas
some have said, that * men may believe, and place their
firm trust in Christ for life and salvation, and yet not be
justified ;' it is a position so destructive unto the gospel, and
so full of scandal unto all pious souls, an<i contains such an
express denial of the record that God hath given concerning
his Son Jesus Christ, as I wonder that any person of so-
briety and learning should be surprised unto it. And where-
as they plead the experience of multitudes who profess this
firm faith and confidence in Christ, and yet are not justified ;
it is true indeed, but nothing unto their purpose. For what-
ever they profess, not only, not one of them do so in the

VOL. XI. K

130 THE DOCTRINE OF

sight and judgment of God, where this matter is to be tried;
but it is no difficult matter to evict them of the folly and
falseness of this profession, by the light and rule of the gos-
pel, even in their own consciences, if they would attend
unto instruction.

Wherefore, we say, the faith whereby we are justified is
such as is not found in any but those who are made par-
takers of the Holy Ghost, and by him united unto Christ,
whose nature is renewed, and in whom there is a principle
of all grace and purpose of obedience. Only we say it is
not any other grace, as charity and the like, nor any obedi-
ence that gives life and form unto this faith ; but it is this
faith that gives life and efficacy unto all other graces, and
form unto all evangelical obedience. Neither doth any
thing hence accrue unto our adversaries, who would have
all those graces which are in their root and principle at
least, present in all that are to be justified, to have the same
influence unto our justification as faith hath; or that we
are said to be justified by faith alone, and in explication of
it in answer unto the reproaches of the Romanists, do say
we are justified by faith alone, but not by that faith which
is alone, that we intend by faith, all other graces and obe-
dience also. For besides that, the nature of no other grace
is capable of that office which is assigned unto faith in our
justification, nor can be assumed into a society in operation
with it, namely, to receive Christ, and the promises of life
by him, and to give glory unto God on their account ; so
when they can give us any testimony of Scripture assigning
our justification unto any other grace, or all graces together,
or all the fruits of them, so as it is assigned unto faith, they
shall be attended unto.

And this in particular is to be affirmed of repentance,
concerning which it is most vehemently urged, that it is of
the same necessity unto our justification as faith is. For
this they say is easily proved from testimonies of Scripture
innumerable, which call all men to repentance that will be
saved ; especially those two eminent places are insisted on.
Acts ii. 38, 39. iii. 16. but that which they have to prove, is
not that it is of the same necessity with Faith unto them that
are to be justified, but that it is of the same use with faith
in their justification. Baptism in that place of the apostle.

JUSTIFICATION BY FAITH

131

Acts ii. 38, 39. is joined with faith no less than repentance.
And in other places it is expressly put into the same condi-
tion. Hence most of the ancients concluded that it was no
less necessary unto salvation than faith or repentance itself.
Yet never did any of them assign it the same use in justifi-
cation with faith. But it is pleaded, whatever is a necessary
condition of the new covenant is also a necessary condition
of justification. For otherwise a man might be justified,
and continuing in his justified estate not be saved, for want
of that necessary condition. For by a necessary condition
of the new covenant, they understand that, without which a
man cannot be saved. But of this nature is repentance as
well as faith, and so is equally a condition of our justifica-
tion. The ambiguity of the signification of the word condi-
tion, doth cast much disorder on the present inquiry, in the
discourses of some men. But to pass it by at present, I
say final perseverance is a necessary condition of the new
covenant ; wherefore, by this rule it is also of justification.
They say, some things are conditions absolutely, such as are
faith and repentance, and a purpose of obedience; some are
so on some supposition only, namely, that a man's life be
continued in this world, such is a course in obedience and
good works, and perseverance unto the end. Wherefore I
say then, that on supposition that a man lives in this world,
perseverance unto the end is a necessary condition of his
justification. And if so, no man can be justified whilst he
is in this world. For a condition doth suspend that whereof
it is a condition from existence, until it be accomplished.
It is then to no purpose to dispute any longer about justi-
fication, if indeed no man is nor can be justified in this
life. But how contrary this is to Scripture and experience,
is known.

If it be said, that final perseverance, which is so express
a condition of salvation in the new covenant, is not indeed
the condition of our first justification, but it is the condition
of the continuation of our justification ; then they yield up
their grand position, that whatever is a necessary condition
of the new covenant, is a necessary condition of justifica-
tion ; for it is that which they call the first justification
alone which we treat about. And that the continuation of
our justification depends solely on the same causes with our

k2

132 THE DOCTRINE OF

justification itself, shall be afterward declared. But it is
not yet proved, nor ever will be, that whatever is required
in them that are to be justified, is a condition whereon their
justification is immediately suspended. We allow that alone
to be a condition of justification, which hath an influence of
causality thereunto, though it be but the causality of an in-
strument. This we ascribe unto faith alone. And because
we do so, it is pleaded that we ascribe more in our justifica-
tion unto ourselves than they do by whom we are opposed.
For we ascribe the efficiency of an instrument herein unto
our own faith; when they say only that it is a condition, or
* causa sine qua non,' of our justification. But I judge that
grave and wise men ought not to give so much to the de-
fence of the cause they have undertaken, seeing they cannot
but know indeed the contrary. For after they have given
the specious name of a condition, and a * causa sine qua
non,' unto faith, they immediately take all other graces and
works of obedience into the same state with it, and the same
use in justification ; and after this seeming gold hath been
cast for awhile into the fire of disputation, there comes out
the calf of a personal inherent righteousness, whereby men
are justified before God, * virtute foederis Evangelici ;* for
as for the righteousness of Christ to be imputed unto us,
it is gone into heaven, and they know not what is become
of it.

Having given this brief declaration of the nature of jus-
tifying faith, and the acts of it (as I suppose sufficient unto
my present design), I shall not trouble myself to give an ac-
curate definition of it. What are my thoughts concerning
it, w^ill be better understood by what hath been spoken, than
by any precise definition I can give. And the truth is, de-
finitions of justifying faith have been so multiplied by learned
men, and in so great variety, and such a manifest inconsis-
tency among some of them, that they have been of no ad-
vantage unto the truth, but occasions of new controversies
and divisions, whilst every one hath laboured to defend the
accuracy of his own definition, when yet it may be diflScult
for a true believer to find any thing compliant with his own
experience in them ; which kind of definitions in these
things, I have no esteem for. I know no man that hath la-
boured in this argument about the nature of faith more than

JUSTIFICATION BY FAITH. 133

Doctor Jackson ; yet when he hath done all, he gives us a
definition of justifying faith which I know few that will
subscribe unto ; yet is it in the main scope of it both pious
and sound. For he tells us; ' Here at length we may define
the faith by which the just do live, to be a firm and constant
adherence unto the mercies and loving-kindness of the Lord ;
or generally unto the spiritual food exhibited in his sacred
word, as much better than this life itself, and all the con-
tentments it is capable of, grounded on a taste or relish of
their sweetness, wrought in the soul or heart of a man by
the Spirit of Christ.' Whereunto he adds, ' The terms for
the most part are the prophet David's, not metaphorical as
some may fancy, much less equivocal, but proper and ho-
mogeneal to the subject defined ;' torn. 1. book iv. chap. 9.
For the lively scriptural expressions of faith, by receiving
of Christ, leaning on him, rolling ourselves or our burden
on him, tasting how gracious the Lord is, and the like, which
of late have been reproached, yea, blasphemed by many, I
may have occasion to speak of them afterward ; as also to
manifest that they convey a better understanding of the na-
ture, work, and object of justifying faith, unto the minds of
men spiritually enlightened, than the most accurate defini-
tions that many pretend unto ; some whereof are destruc-
tive and exclusive of them all.

CHAP. in.

The use of faith in justification ; its especial object farther cleared.

The description before given of justifying faith doth suffi-
ciently manifest of what use it is in justification. Nor shall
I in general add much unto what may be thence observed
unto that purpose. But whereas this use of it hath been
expressed with some variety, and several ways of it asserted
inconsistent with one another, they must be considered in
our passage. And I shall do it with all brevity possible ;
for these things lead not in any part of the controversy
about the nature of justification, but are merely subservient

134 THE DOCTRIN'K OF

unto Other conceptions concerning it. When men have
fixed their apprehensions about the principal matters in con-
troversy, they express what concerneth the use of faith in an
accommodation thereunto. Supposing such to be the na-
ture of justification as they assert, it must be granted that
the use of faith therein, must be what they plead for. And
if what is peculiar unto any in the substance of the doctrine
be disproved, they cannot deny but that their notions about
the use of faith do fall unto the ground. Thus is it with all
who affirm faith to be either the instrument, or the condition,
or the * causa sine qua non,' or the preparation and disposi-
tion of the subject, or a meritorious cause by way of con-
decency or congruity, in and of our justification. For all
these notions of the use of faith are suited and accommo-
dated unto the opinions of men concerning the nature and
principal causes of justification. Neither can any trial or
determination be made, as unto their truth and propriety,
but upon a previous judgment concerning those causes, and
the whole nature of justification itself. Whereas, therefore,
it were vain and endless to plead the principal matter in
controversy upon every thing that occasionally belongs unto
it ; and so by the title unto the whole inheritance on every
cottage that is built on the premises; I shall briefly speak
unto these various conceptions about the use of faith in our
justification, rather to find out and give an understanding
of what is intended by them, than to argue about their truth
and propriety, which depends on that wherein the substance
of the controversy doth consist.

Protestant divines, until of late, have unanimously af-
firmed faith to be the instrumental cause of our justification.
So it is expressed to be, in many of the public confessions of
their churches. This notion of theirs concerning the nature
and use of faith, was from the first opposed by those of the
Roman church. Afterward it was denied also by the So-
cinians, as either false or improper. Socin. Miscellan.
Smalcius adv. Frantz. disput. 4. Schlichting. adver. Meisner.
de Justificat. And of late this expression is disliked by
some among ourselves ; wherein they follow Episcopius,
Curcellseus, and others of that way. Those who are sober
and moderate, do rather decline this notion and expression
as improper, than reject them as untrue. And our safest

JUSTIFICATION BY FAITH. 135

course in these cases is to consider what is the thing or mat-
ter intended. If that be agreed upon, he deserves best of
truth, who parts with strife about propriety of expressions,
before it be meddled with. Tenacious pleading about them
will surely render our contentions endless ; and none will
ever want an appearance of probability to give them counte-
nance in what they pretend. If our design in teaching be
the same with that of the Scripture, namely, to inform the
minds of believers, and convey the light of the knowledge
of God in Christ unto them, we must be contented some-
times to make use of such expressions, as will scarce pass
the ordeal of arbitrary rules and distinctions, through the
whole compass of notional and artificial sciences. And those
who without more ado reject the instrumentality of faith in
our justification as an unscriptural notion, as though it were
easy for them with one breath to blow away the reasons and
arguments of so many learned men as have pleaded for it,
may not, I think, do amiss to review the grounds of their con-
fidence. For the question being only concerning what is
intended by it, it is not enough that the term or word itself,
of an instrument, is not found unto this purpose in the
Scripture. For on the same ground we may reject a trinity
of persons in the divine essence, without an acknowledg-
ment whereof, not one line of the Scripture can be rightly
understood.

Those who assert faith to be as the instrumental cause
in our justification, do it with respect unto two ends. For
first, they design thereby to declare the meaning of those ex-
pressions in the Scripture, wherein we are said to be justi-
fied, TTioTff, ' absolutely,^ which must denote, either *instru-
mentum, aut formam, aut modum actionis.' Xoyit^ofiEOa ovv
7ri(Tr£t ^LKaiovaOai avOpijjTroVf Rom. iii. 28. ' Therefore we con-
clude that a man is justified by faith.' So dia iriareaig,
ver. 22. Ik wiaTetjg, Rom. i. 17, Gal. iii. 8. dia rfjc Tricrreuyg,
Eph. ii. 8. k iriarewg icai dia rrig tt/otcwc? Rom. iii. 22, 30.
That is ' fide ; ex fide, per fidem ;' which we can express
only by faith or through faith. ' Propter fidem,' or ^la
7rL<7Tiv, for our faith, we are nowhere said to be justified.
The inquiry is, what is the most proper, lightsome, and con-
venient way of declaring the meaning of these expressions.
This the generality of Protestants do j udge to be by an in-

136 iHE DOCTUINE OF

Btrumental cause. For some kind of causality they do
plainly intimate, whereof the lowest and meanest is that
which is instrumental. For they are used of faith in our
justification before God, and of no other grace or duty what-
ever. Wherefore, the proper work or office of faith in our
justification is intended by them. And dia is nowhere used
in the whole New Testament with a genitive case (nor in
any other good author), but it denotes an instrumental effi-
ciency at least. In the divine works of the holy Trinity, the
operation of the second person, who is in them a principal
efficient, yet is sometimes expressed thereby ; it may be to
denote the order of operation in the holy Trinity answering
the order of subsistence, though it be applied unto God ab-
solutely or the Father ; Rom. xi. 35. Si avrov, * by him are
all things.' Again, l^ tpywv vofxov, and k irhTeioQ are di-
rectly opposed ; Gal. iii. 2. But when it is said that a man
is * not justified,' a? ipyu)v vofxov, *by the works of the law/
it is acknowledged by all, that the meaning of the expression
is to exclude all efficiency in every kind of such works from
our justification. It follows, therefore, that where in oppo-
sition hereunto, we are said to be justified Ik TriaTitog, *by
faith / an instrumental efficiency is intended. Yet will I
not, therefore, make it my controversy with any, that faith
is properly an instrument, or the instrumental cause in or of
our justification ; and so divert into an impertinent contest
about the nature and kinds of instruments and instrumental
causes, as they are metaphysically hunted with a confused
cry of futilous terms and distinctions. But this I judge,
that among all those notions of things which may be taken
from common use and understanding, to represent unto our
minds the meaning and intention of the scriptural expres-
sions so often used, irifTTu, Ik TriaTetjg, dia niaTEtog, there is
none so proper as this of an instrument or instrumental cause,
seeing a causality is included in them, and that of any other
kind certainly excluded; nor hath it any of its own.

But it may be said, that if faith be the instrumental
cause of justification ; it is either the instrument of God, or
the instrument of believers themselves. That it is not the
instrument of God, is plain, in that it is a duty which he
prescribeth unto us ; it is an act of our own ; and it is we
that believe, not God ; nor qan any act of ours be the in-

JUSTIFICATION BY FAITH. 137

strument ot his work. And if it be our instrument, seeing
an efficiency is ascribed unto it, then are we the efficient
causes of our own justification in some sense, and may be
said to justify ourselves, which is derogatory to the grace of
God, and the blood of Christ.

I confess that I lay not much weight on exceptions of
this nature. For 1. notwithstanding what is said herein,
the Scripture is express, that * God justifieth us by faith.'
It is one ' God which shall j ustify the circumcision' Ik irhrawg
(by faith), and ' the uncircumcision,' Smrrjc tticttcwc, ' through'
or 'by faith ;' Rom. iii. 30. The * Scripture foreseeing that
God would justify the heathen through faith ;' Gal. iii. 8.
As he ' purifieth the hearts of men by faith ;' Acts xv. 9.
Wherefore, faith in some sense may be said to be the instru-
ment of God in our justification ; both as it is the means and
way ordained and appointed by him on our part whereby we
shall be justified, as also because he bestoweth it on us, and
works it in us unto this end that we may be justified; for
* by grace we are saved, through faith, and that not of our-
selves, it is the gift of God ;' Eph. iii. 8, If any one shall
now say, that on these accounts, or with respect unto divine
ordination and operation concurring unto our justification,
that faith is the instrument of God in its place and way (as
the gospel also is, Rom. i. 16. and the ministers of it, 2 Cor.
V. 18. 1 Tim. iv. 6. and the sacraments also, Rom. iv. 11.
Tit. iii. 5. in their several places and kinds), unto our justi-
fication, it may be he will contribute unto a right concep-
tion of the work of God herein, as much as those shall by
whom it is denied.

But that which is principally intended is, that it is the
instrument of them that do believe. Neither yet are they
said hereon to justify themselves. For whereas it doth nei-
ther really produce the effect of justification by a physical
operation, nor can do so, it being a pure sovereign act of
God ; nor is morally any way meritorious thereof; nor doth
dispose the subject wherein it is unto the introduction of an
inherent fotmal cause of justification, there being no such
thing in * rerum natura ;' nor hath any other physical or moral
respect unto the effect of justification, but what ariseth
merely from the constitution and appointment of God, there
is no colour of reason, from the instrumentality of faith as-

138 THE DOCTRINE OK

serted, to ascribe the effect of justification unto any, but
unto the principal efficient cause, which is God alone,
and from whom it proceedeth in a way of free and sove-
reign grace, disposing the order of things, and the relation
of them one unto another, as seemeth good unto him.
ALKaiovfJitvoL ^wpmv, rij avTOv xapiTi, Rom. iii. 24. dia tTiq
iriaTHDQ fv rt^ rov Xptarov atjuart, ver. 25. It is, therefore
the ordinance of God prescribing our duty, that we may
be justified freely by his grace, having its use and ope-
ration towards that end after the manner of an instrument,
as we shall see farther immediately. Wherefore, so far
as 1 can discern, they contribute nothing unto the real un-
derstanding of this truth, who deny faith to be the instru-
mental cause of our justification, and on other grounds as-
sert it to be the condition thereof, unless they can prove
that this is a more natural exposition of those expressions,
iriaruy k tticttewc, Sta Tr\Q iricTTewg, which is the first thing to
be inquired after. For all that we do in this matter is but
to endeavour a right understanding of Scripture propositions
and expressions, unless we intend to wander * extra oleas,'and
lose ourselves in a maze of uncertain conjectures.

2. They designed to declare the use of faith in justi-
fication, expressed in the Scripture by apprehending and
receiving of Christ, or his righteousness, and remission of
sins thereby. The words whereby this use of faith in our
justification is expressed, are Xajifdavw, irapaXafjijSava), and
KaraXajujSavw. And the constant use of them in the Scrip-
ture, is to take or receive what is offered, tendered, given, or
granted unto us ; or to apprehend and lay hold of any thing
thereby to make it our own ; as f7rtXajuj3avojum is also used
in the same sense, Heb. ii. 16. So we are said by faith to
* receive Christ,' John i. 12. Col. ii. 6. The ' abundance of
grace and the gift of righteousness;' Rom. v. 17. 'The
word of promise;' Acts ii. 41. 'The word of God;' Acts
viii. 14. 1 Thess. i. 6. ii. 13. The 'atonement made by
the blood of Christ ;' Rom. v. 1 1 . The ' forgiveness of sins ;'
Acts x. 43. xxvi. 18. The 'promise of the Spirit;' Gal. iii.
14. The 'promises;' Heb. ix. 15. There is therefore no-
thing that concurreth unto our justification, but we receive
it by faith. And unbelief is expressed by 'not receiving;'
John i. 11. iii. 11. xii. 48. xiv. 17. Wherefore, the object

JUSTIFICATION BY FAITH. 139

of faith in our justification, that whereby we are justified, is
tendered, granted, and given unto us of God, the use of faith
being to lay hold upon it, to receive it, so as that it may be
our own. What we receive of outward things that are so
given unto us, we do it by our hand, which therefore is the
instrument of that reception, that whereby we apprehend, or
lay hold of, any thing to appropriate it unto ourselves ; and
that because this is the peculiar office, which by nature it is
assigned unto among all the members of the body. Other
uses it hath, and other members on other accounts may be
as useful unto the body as it ; but it alone is the instrument
of receiving and apprehending that, which being given, is to
be made our own and to abide with us. Whereas, therefore,
the righteousness wherewith we are justified is the gift of
God, which is tendered unto us in the promise of the gospel ;
the use and office of faith being to receive, apprehend, or
or lay hold of, and appropriate this righteousness, I know
not how it can be better expressed than by an instrument,
nor by what notion of it more light of understanding may
be conveyed unto our minds. Some may suppose other no-
tions are meet to express it by on other accounts ; and it
may be so with respect unto other uses of it. But the sole
present inquiry is, how it shall be declared, as that which
receiveth Christ, the atonement, the gift of righteousness,
which will prove its only use in our justification. He that
can better express this than by an instrument, ordained of
God unto this end, all whose use depends on that ordination
of God, will deserve well of the truth. It is true, that all
those who place the formal cause or reason of our justifica-
tion in ourselves, or our inherent righteousness, and so ei-
ther directly or by just consequence deny all imputation of
the righteousness of Christ unto our justification, are not
capable of admitting faith to be an instrument in this work,
nor are pressed with this consideration. For they acknow-
ledge not that we receive a righteousness which is not our
own by way of gift, whereby we are justified, and so cannot
allow of any instrument whereby it should be received. The
righteousness itself being, as they phrase it, putative, ima-
ginary, a chimera, a fiction, it can have no real accidents,
nothing that can be really predicated concerning it. Where-
fore, as was said at the entrance of this discourse^ the truth

140 THE DOCTRINE OF

and propriety of this declaration of the use of faith in our
justification by an instrumental cause, depends on the sub-
stance of the doctrine itself concerning the nature and prin-
cipal causes of it, with which they must stand or fall. If we
are justified through the imputation of the righteousness of
Christ, which faith alone apprehends and receives, it will not
be denied but that it is rightly enough placed as the instru-
mental cause of our justification. And if we are justified
by an inherent, evangelical righteousness of our own, faith
may be the condition of its imputation, or a disposition for
its introduction, or a congruous merit of it, but an instru-
ment it cannot be. But yet for the present it hath this dou-
ble advantage: 1. That it best and most appositely an-
swers what is affirmed of the use of faith in our justifica-
tion, in the Scripture, as the instances given do manifest.
2. That no other notion of it can be so stated, but that it
must be apprehended in order of time to be previous unto
justification, which justifying faith cannot be, unless a man
may be a true believer with justifying faith, and yet not be
justified.

Some do plead that faith is the conditionof our justifica-
tion, and that otherwise it is not to be conceived of. As I
said before, so I say again, I shall not contend with any man
about words, terms, or expressions, so long as what is in-
tended by them, is agreed upon. And there is an obvious
sense wherein faith may be called the condition of our justi-
fication. For no more may be intended thereby, but that it
is the duty on our part which God requireth, that we may be
justified. And this the whole Scripture beareth witness unto.
Yet this hindereth not, but that as unto its use, it may be the
instrument whereby we apprehend or receive Christ and his
righteousness. But to assert it the condition of our justifi-
cation, or that we are justified by it as the condition of the
new covenant, so as from a preconceived signification of
that word, to give it another use in justification, exclusive of
that pleaded for, as the instrumental cause thereof, is not
easily to be admitted ; because it supposeth an alteration in
the substance of the doctrine itself.

The word is nowhere used in the Scripture in this mat-
ter* which I argue no farther, but that we have no certain
rule or standard to try and measure its signification by.

JUSTIFICATION BY FAITH. 141

Wherefore, it cannot first be introduced in what sense men
please, and then that sense turned into argument for other
ends. For thus on a supposed concession, that it is the
condition of our justification, some heighten it into a subor-
dinate righteousness, imputed unto us, antecedently, as I
suppose, unto the imputation of the righteousness of Christ
in any sense, whereof it is the condition. And some who
pretend to lessen its efficiency or dignity in the use of it in
our justification say, it is only * causa sine qua non,' which
leaves us at as great an uncertainty as to the nature and
eflScacy of this condition as we were before. Nor is the true
sense of things at all illustrated, but rather darkened by
such notions.

If we may introduce words into religion nowhere used
in the Scripture (as we may and must, if we design to bring
light, and communicate proper apprehensions of the things
contained unto the minds of men), yet are we not to take
along with them arbitrary, preconceived senses, forged either
among lawyers, or in the peripatetical school. The use of
them in the most approved authors of the language where-
unto they do belong, and their common vulgar acceptation
among ourselves, must determine their sense and meaning.
It is known what confusion in the minds of men, the intro-
duction of words into ecclesiastical doctrines, of whose sig-
nification there hath not been a certain determinate rule
agreed on, hath produced. So the word ^ merit' was intro-
duced by somfe of the ancients (as is plain from the design
of their discourses where they use it), for impetration or ac-
quisition ' quovis modo;' by any means whatever. But there
being no cogent reason to confine the word unto that pre-
cise signification, it hath given occasion to as great a corrup-
tion as hath befallen Christian religion. We must therefore
make use of the best means we have to understand the mean-
ing of this word, and what is intended by it, before we admit
of its use in this case.

* Conditio/ in the best Latin writers is variously used ; an-
swering KUTaaTamg, Tvxn> a^ia, aiTia, avvOriKr) in the Greek :
that is, * status, fortuna, dignitas, causa, pactum initum.'
In which of these significations it is here to be understood,
is not easy to be determined. In common use among us,
it sometimes denotes the state and quality of men, that is,

142 ^TlIE DOCTRINE OF

KardaTamQ and aKia, and sometimes a valuable consideration
of what is to be done ; that is, atria or (jvvOrjKri. But herein
it is applied unto things in great variety ; sometimes the
principal, procuring, purchasing cause is so expressed. As
the condition whereon a man lends another a hundred
pounds, is that he be paid it again with interest. The con-
dition whereon a man conveyeth his land unto another, is,
that he receive so much money for it. So a condition is a
valuable consideration. And sometimes it signifies such
things as are added to the principal cause whereon its
operation is suspended. As a man bequeaths a hundred
pounds unto another, on condition that he come or go to
such a place to demand it. This is no valuable considera-
tion, yet is the effect of the principal cause, or the will of
the testator suspended thereon. And as unto degrees of
respect unto that whereof any thing is a condition, as to
purchase, procurement, valuable consideration, necessary
presence, the variety is endless. We therefore cannot ob-
tain a determinate sense of this word ' condition,' but from a
particular declaration of what is intended by it, wherever it
is used. And although this be not sufficient to exclude the
use of it from the declaration of the way and manner how
we are justified by faith ; yet is it so to exclude the imposi-
tion of any precise signification of it, any other than is given
it by the matter treated of. Without this every thing is left
ambiguous and uncertain whereunto it is applied.

For instance ; it is commonly said, that faith and new
obedience are the condition of the new covenant. But yet
because of the ambiguous signification and various use of
that term (condition), we cannot certainly understand what
is intended in the assertion. If no more be intended, but
that God in and by the new covenant doth indispensably
require these things of us, that is, the restipulation of a good
conscience towards God, by the resurrection of Christ from
the dead, in order unto his own glory, and our full enjoy-
ment of all the benefits of it, it is unquestionably true ; but
if it be intended, that they are such a condition of the cove-
nant, as to be by us performed antecedently unto the parti-
cipation of any grace, mercy, or privilege of it, so as that
they should be the consideration and procuring causes of
them, that they should be all of them, as some speak, the.

JUSTIFICATION BY FAITH. 143

reward of our faith and obedience^ it is most false, and not
only contrary to express testimonies of Scripture, but de-
structive of the nature of the covenant itself. If it be in-
tended, that these things, though promised in the covenant
and wrought in us by the grace of God, are yet duties re-
quired of us in order unto the participation and enjoyment
of the full end of the covenant of glory, it is the truth which
is asserted ; but if it be said that faith and new obedience,
that is, the works of righteousness which we do, are so the
condition of the covenant, as that whatever the one is or-
dained of God as a means of, and in order to such or such
an end, as justification, that the other is likewise ordained
unto the same end, with the same kind of efficacy, or with
the same respect unto the effect, it is expressly contrary to
the whole scope and express design of the apostle on that
subject. But it will be said that a condition in the sense
intended, when faith is said to be a condition of our justifi-
cation, is no more but that it is ' causa sine qua non;' which
is easy enough to be apprehended. But yet neither are we
so delivered out of uncertainties, into a plain understanding
of what is intended. For these * causae sine quibus non/may
be taken largely or more strictly and precisely. So are they
commonly distinguished by the masters in these arts. Those
so called in a larger sense, are all such causes in any kind
of efficiency or merit, as are inferior unto principal causes,
and would operate nothing without them, but in conjunction
with them have a real effective influence, physical or moral,
into the production of the effect. And if we take a condi-
tion to be a ' causa sine qua non,' in this sense, we are still
at a loss what may be its use, efficiency, or merit, with re-
spect unto our justification. If it be taken more strictly for
that which is necessarily present, but hath no causality in
any kind, not that of a receptive instrument, I cannot un-
derstand how it should be an ordinance of God. For every
thing that he hath appointed unto any end, moral or spiri-
tual, hath by virtue of that appointment, either a symbolical
instructive efficacy, or an active efficiency, or a rewardable
condecency with respect unto that end. Other things may
be generally and remotely necessary unto such an end, so
far as it partakes of the order of natural beings, which are
not ordinances of God with respect thereunto, and so have.

144 THE DOCTRINE OF

no kind of causality with respect unto it, as it is moral or
spiritual. So the air we breathe is needful unto the preaching
of the word, and consequently a' causa sine qua non' thereof;
but an ordinance of God with especial respect thereunto it
is not. But every thing that he appoints unto an especial
spiritual end, hath an efficacy or operation in one or other of
the ways mentioned. For they either concur with the prin-
cipal cause in its internal efficiency, or they operate exter-
nally in the removal of obstacles and hinderances that op-
pose the principal cause in its efficiency. And this excludes
all causes ' sine quibus non' strictly so taken from any place
among divine ordinances. God appoints nothing for an end
that shall do nothing. His sacraments are not apya arjfjLua,
but by virtue of his institution do exhibit that grace which
they do not in themselves contain. The preaching of the
word hath a real efficiency unto all the ends of it ; so have
all the graces and duties that he worketh in us, and requireth
of us ; by them all are * we made meet for the inheritance of
the saints in light ;' and our whole obedience, through his
gracious appointment, hath a rewardable condecency with
respect unto eternal life. Wherefore, as faith may be allowed
to be the condition of our justification, if no more be intended
thereby, but that it is what God requires of us that we may
be justified; so to confine the declaration of its use in our
justification unto its being the condition of it, when so much
as a determinate signification of it cannot be agreed upon, is
subservient only unto the interest of unprofitable strife and
contention.

To close these discourses concerning faith and its use in
our justification, some things must yet be added concerning
its especial object. For although what hath been spoken
already thereon, in the description of its nature and object
in general, be sufficient in general to state its especial ob-
ject also ; yet there having been an inquiry concerning it,
and debate about it in a peculiar notion, and under some
especial terms, that also must be considered. And this is,
whether justifying faith incur justification, or its use there-
in, do respect Christ as a king and prophet, as well as a
priest, with the satisfaction that as such he made for us, and
that in the same manner, and unto the same ends and pur-
poses. And I shall be brief in this inquiry, because it is but

JUSTIFICATION BV FAITH. 145

a late controversy, and it may be hath more of curiosity in
its disquisition, than of edification in its determination.
However beinp' not, that I know^ of, under these terms stated
in any public confessions of the reformed churches, it is free
for any to express their apprehensions concerning it. And
to this purpose I say,

1. Faith whereby we are justified, in the receiving- of
Christ, principally respects his person, for all those ends for
which he is the ordinance of God. It doth not in the first
place, as it is faith in general, respect his person absolutely,
seeing its formal object as such, is the truth of God, in the
proposition, and not the thing itself proposed. Wherefore,
it so respects and receives Christ as proposed in tlie pro-
mise ; the promise itself being the formal object of its as-
sent.

2. We cannot so receive Christ in the promise, as in that
act of receiving him to exclude the consideration of any of
his offices. For as he is not at any time to be considered by
us, but as vested with all his offices, so a distinct conception
of the mind to receive Christ as a priest, but not as a king
or prophet, is not faith but unbelief, not the receiving but
the rejecting of him.

3. In the receiving of Christ for justification formally,
our distinct express design is to be justified thereby, and no
more. Now to be justified is to be freed from the guilt of
sin, or to have all our sins pardoned, and to have a righteous-
ness wherewith to appear before God, so as to be accepted
with him, and a right to the heavenly inheritance. Every
believer hath other designs also, wherein he is equally con-
cerned with this ; as namely, the renovation of his nature,
the sanctification of his person, and ability to live unto God
in all holy obedience. But the things before-mentioned are
all that he aimeth at or designeth in his applications unto
Christ, or his receiving of him unto justification. Where-
fore,

4. Justifying faith in that act or work of it, whereby we
are justified,. respecteth Christ inhis priestly office alone, as
he was the surety of the covenant, with what he did in the
discharge thereof. The consideration of his other offices is
not excluded, but it is not formally comprised in the object
of faith as justifying.

VOL. XI. L

146 I HE DOCTRIXi: Ol

5. When we say that the sacerdotal office of Christ, or
the blood of Christ, or the satisfaction of Christ, is that alone
which faith respects in justification, we do not exclude, yea,
we do really include and comprise in that assertion, all that
depends thereon, or concurs to make them effectual unto our
iustification. As, 1. The free grace and favour of God in
giving of Christ for us and unto us, whereby we are fre-
quently said to be justified ; Rom. iii. 24. Eph. ii. 8. Tit.
iii. 7. His wisdom, love, righteousness, and power, are of
the same consideration as hath been declared. 2. What-
ever in Christ himself was necessary antecedently unto his
discharge of that office, or was consequential thereof, or did
necessarily accompany it. Such was his incarnation, the
whole course of his obedience, his resurrection, ascension,
exaltation, and intercession. For the consideration of all
these things is inseparable from the discharge of his priestly
office. And therefore is justification either expressly or
virtually assigned unto them also; Gen. iii. 15. 1 John iii. 8.
Heb. ii. 13—16. Rom. iv. 25. Acts v. 31. Heb. vii. 27.
Rom. viii. 34. But yet wherever our justification is so as-
signed unto them, they are not absolutely considered, but
with respect unto their relation to his sacrifice and satisfac-
tion. 3. All the means of the application of the sacrifice
and righteousness of the Lord Christ unto us are also in-
cluded therein. Such is the principal efficient cause there-
of, which is the Holy Ghost, whence we are said to be * jus-
tified in the name of our Lord Jesus Christ, and by the Spi-
lit of our God;' I Cor. vi. 11. and the instrumental cause
thereof, on the part of God, which is the * promise of the
gospel ;' Rom. i. 17. Gal. iii. 22, 23. It \\'puld therefore be
unduly pretended, that by this assertion we do narrow or
straiten the object of justifying faith as it justifies. For in-
deed we assign a respect unto the whole mediatory office of
Christ, not excluding the kingly and prophetical parts there-
of; but only such a notion of them, as would not bring in
more of Christ, but much of ourselves into our justification.
And the assertion as laid down may be proved,

I. From the experience of all that are justified, or do
seek for justification according unto the gospel. For under
this notion of seeking for justification, or a righteousness
unto justification, they were all of them to be considered.

JUSTIFICATION BY FAITH. 147

and do consider themselves as viro^iKog ti^ 0ft^, ' guilty before
God;' subject, obnoxious, liable unto his wrath in the curse
of the law ; as we declared in the entrance of this discourse;
Rom. iii. 19. They were all in the same state that Adam was
in after the fall, unto whom God proposed the relief of the
incarnation and suffering of Christ;' Gen. iii. 15. And to
seek after justification, is to seek after a discharge from this
woful state and condition. Such persons have and ought
to have other designs and desires also. For whereas the
state wherein they are antecedent unto their justification, is
not only a state of guilt and wrath, but such also as where-
in through the depravation of their nature, the power of sin
is prevalent in them, and their whole souls are defiled, they
design and desire not only to bejustified,butto be sanctified
also. But as unto the guilt of sin, and the want of a righ-
teousness before God, from which justification is their re-
lief, herein I say they have respect unto Christ as 'set forth
to be a propitiation through faith in his blood.' In their de-
sign for sanctification they have respect unto the kingly and
prophetical offices of Christ, in their especial exercise. But
as to their freedom from the guilt of sin, and their accept-
ance with God, or their justification in his sight, that they
may be freed from condemnation, that they may not come
into judgment ; it is Christ crucified, it is Christ lifted up
as the brazen serpent in the wilderness, it is the blood of
Christ, it is the propitiation that he was, and the atonement
that he made, it is his bearing their sins, his being made sin
and the curse for them, it is his obedience, the end which
he put unto sin, and the everlasting righteousness which he
brought in, that alone their faith doth fix upon and acqui-
esce in. If it be otherwise in the experience of any, I ac-
knowledge I am not acquainted with it. I do not say that
conviction of sin is the only antecedent condition of actual
justification. But this it is that makes a sinner' subjectum
capax justificationis.* No man therefore is to be considered
as a person to be justified, but he who is actually under the
power of the conviction of sin, with all the necessary conse-
quents thereof. Suppose, therefore, any sinner in this con-
dition, as it is described by the apostle, Rom. iii. * guilty
before God,' with his mouth stopped as unto any pleas de-
fences, or excuses ; suppose him to seek after a relief and

148

rilL DOCrUlNE OF

deliverance out of tlils estate, that is to be justified according
to the gospel ; he neither doth, nor can wisely take any
other course than what he is there directed unto by the
same apostle ; ver. 20 — 25. * Therefore by the deeds of the
law there shall no flesh be justified in his sight ; for by the
law is the knowledge of sin. But now the righteousness of
God without the law is manifested, being witnessed by the
law and the prophets. Even the righteousness of God,
which is by faith of Jesus Christ unto all, and upon all them
that believe, for there is no difference ; for all have sinned,
and come short of the glory of God ; being justified freely
by his grace, through the redemption that is in Jesus Christ;
whom God hath set forth to be a propitiation through faith
in his blood, to declare his righteousness for the remission
of sins that are past, through the forbearance of God.
Whence I argue ;

That which a guilty condemned sinner, finding no hope
nor relief from the law of God, the sole rule of all his obe-
dience, doth betake himself unto by faith, that he may be
delivered or justified, that is the especial object of faith as
justifying. But this is the grace of God alone through the
redemption that is in Christ, or Christ proposed as a pro-
pitiation through faith in his blood. Either this is so, or
the apostle doth not aright guide the souls and consci-
ences of men in that condition wherein he himself doth
place them. It is the blood of Christ alone that he directs
the faith unto of all them that would be justified before
God. Grace, redemption, propitiation, all through the
blood of Christ, faith doth peculiarly respect and fix upon.
This is that, if I mistake not, which they will confirm by
their experience, who have made any distinct observation
of the actings of their faith in their justification before God.

2. The Scripture plainly declares that faith as justifying,
respects the sacerdotal office and actings of Christ alone.
In the great representation of the justification of the church
of old in the expiatory sacrifice, when all their sins and ini-
quities were pardoned, and their persons accepted with God,
the acting of their faith was limited unto the imposition of
all their sins on the head of the sacrifice by the high-priest ;
Lev. xvi. ' By his knowledge,' that is faith in him, * shall my
righteous servant justify many, for he shall bear their ini-

JUSTIFICATION BY FAITH. 149

quities;' Isa. liii. 11. That alone which faith respects in
Christ as unto the justification of sinners, is his 'bearing
their iniquities.' Guilty convinced sinners look unto him
by faith, as those who were stung with fiery serpents did to
the brazen serpent; that is, as he was lifted up on the cross;
John iii. 14, 15. So did he himself express the nature and
actings of faith in our justification, Rom. iii. 24, 25. * Being
justified freely by his grace through the redemption that is
in Jesus Christ, whom God hath set forth to be a propitia-
tion through faith in his blood.' As he is a propitiation, as
he shed his blood for us, as we have redemption thereby, he
is the peculiar object of our faith, with respect unto our
justification. See to the same purpose, Rom. v. 9, 10.
Eph. i. 7. Col. i. 14. Eph. ii. 13—16. Rom. viii. 3, 4. 'He
was made sin for us who knew no sin, that we might be
made the righteousness of God in him ; 2 Cor. v. 21. That
which we seek after in justification is a participation of the
righteousness of God ; to be made the righteousness of God,
and that not in ourselves but in another, that is, in Christ
Jesus. And that alone which is proposed unto our faith as
the means and cause of it, is, his being made sin for us, or
a sacrifice for sin, wherein all the guilt of our sins was laid
on him, and he bare all our iniquities. This therefore is its
peculiar object herein. And wherever in the Scripture we
are directed to seek for the forgiveness of sins by the blood
of Christ, receive the atonement, to be justified through
the faith of him as crucified, the object of faith in justifi-
cation is limited and determined.

But it maybe pleaded in exception unto the testimonies,
that no one of them doth aflSrm, that we are justified by
faith in the blood of Christ alone ; so as to exclude the con-
sideration of the other offices of Christ and their actinsrs,
from being the object of faithin the same manner, and unto
the same ends, with his sacerdotal office, and what belongs
thereunto, or is derived from it.

Ans. This exception derives from that common objection
against the doctrine of justification by faith alone ; namely
that, that exclusive term alone is not found in the Scripture,
or in any of the testimonies that are produced for justifi-
cation by faith. But it is replied with sufficient evidence
of truth, that although the word be not found syllabically

150 THE DOCTRINE OF

used unto this purpose ; yet there are exceptive expressions
equivalent unto it, as we shall see afterward. It is so in this
particular instance also. For, (1.) whereas our justification
is expressly ascribed unto our faith in the blood of Christ, as
the propitiation for our sins, unto our believing in him as
crucified for us, and it is nowhere ascribed unto our receiving
of him as king. Lord, or prophet ; it is plain, that the for-
mer expressions are virtually exclusive of the latter consi-
deration. (2.) I do not say, that the consideration of the
kingly and prophetical offices of Christ is excluded from
our justification, as works are excluded in opposition unto
faith and grace. For they are so excluded, as that we are
to exercise an act of our minds in their positive rejection, as
saying. Get you hence, you have no lot nor portion in this
matter. But as to these offices of Christ, as to the object of
faith as justifying, we say only that they are not included
therein. For so to believe to be justified by his blood, as to
exercise a positive act of the mind, excluding a compliance
with his other offices, is an impious imagination.

3. Neither the consideration of these offices themselves,
nor of any of the peculiar acts of them, are suited to give
the souls and consciences of convinced sinners, that relief
which they seek after in justification. We are not in this
whole cause to lose out of our eye, the state of the person
who is to be justified, and what it is he doth seek after,
and ought to seek after, therein. Now this is pardon of
sin, and righteousness before God alone. That, therefore,
which is no way suited to give or tender this relief unto
him, is not, nor can be, the object of his faith, whereby he
is justified in that exercise of it, whereon his justification
doth depend. This relief it will be said, is to be had in
Christ alone ; it is true, but under what consideration ? For
the sole design of the sinner, is how he may be accepted
with God, be at peace with him, have all his wrath turned
away, by a propitiation or atonement. Now this can no
otherwise be done, but by the acting of some one, towards
God, and with God on his behalf; for it is about the turning
away of God's anger, and acceptance with him, that the
inquiry is made. It is by the blood of Christ, that we are
made nigh, who were far off; Eph. ii. 13. By the blood
of Christ are we reconciled who were enemies ; ver, 16, By

JUSTIFICATION BY FAITH. 151

the blood of Christ we have redemption; Roiii. iii. 24, 25.
Eph. i. 7, &c. This therefore, is the object of faith.

All the actings of the kingly and prophetical offices of
Christ, are all of them from God, that is, in the name and
authority of God towards us. Not any one of them is to-
wards God on our behalf, so as that by virtue of them, we
should expect acceptance with God. They are all good,
blessed, holy in themselves, and of an eminent tendency
unto the glory of God in our salvation. Yea, they are no
less necessary unto our salvation to the praise of God's
grace, than are the atonement for sin and satisf\\ction which
he made; for from them is the way of life revealed unto us,
grace communicated, our persons sanctified, and the reward
bestowed. Yea, in the exercise of his kingly power doth
the Lord Christ both pardon and justify sinners. Not that
he did as a king constitute the law of justification, for it
was given and established in the first promise, and he came
to put it in execution; John iii. 16. But in the virtue of his
atonement and righteousness imputed unto them, he doth
both pardon and justify sinners. But they are the acts of
his sacerdotal office alone, that respect God on our behalf.
Whatever he did on earth with God for the church, in obe-
dience, suffering, and oflfering up of himself, whatever he
doth in heaven in intercession, and appearance in the pre-
sence of God for us, it all entirely belongs unto his priestly
office. And in these things alone doth the soul of a con-
vinced sinner find relief, when he seeks after deliverance
from the state of sin, and acceptance with God. In these
therefore alone the peculiar object of his faith, that which
will give him rest and peace, must be comprised. And this
last consideration is, of itself, sufficient to determine this
difference.

Sundry things are objected against this assertion, which
I shall not here at large discuss, because what is material in
any of them, will occur on other occasions, where its consi-
deration will be more proper. In general it may be pleaded,
that justifying faith is the same with saving faith ; nor is it
said, that we are justified by this or that part of faith, but by
faith in general, that is, as taken essentially for the entire
grace of faith. And as unto faith in this sense, not only a
respect unto Christ in all his offices, but obedience itself

152

THE DOCTRINE OF

also is included in it, as evident in many places of the Scrip-
ture. Wherefore, there is no reason why we should limit
the object of it, unto the person of Christ as acting in the
discharge of his sacerdotal office, with the effects and fruits
thereof.

Atis. 1. Saving faith, and justifying faith in any believer,
are one and the same ; and the adjuncts of saving and justi-
fying are but external denominations, from its distinct ope-
rations and effects. But yet saving faith doth act in a pe-
culiar manner, and is of peculiar use in justification, such as
it is not of under any other consideration whatever. Where-
fore, 2. Although saving faith, as it is described in gene-
ral, do ever include obedience, not as its form or essence,
but as the necessary effect is included in the cause, and the
fruit in the fruit-bearing juice, and is often mentioned as to
its being and exercise, where there is no express mention of
Christ, his blood, and his righteousness, but is applied unto
all the acts, duties, and ends of the gospel ; yet this proves
not at all, but that as unto its duty, place, and acting in our
justification, it hath a peculiar object. If it could be proved,
that where justification is ascribed unto faith, that there it
hath any other object assigned unto it, as that which it
rested in for the pardon of sin, and acceptance with God,
this objection were of some force; but this cannot be done.
3. This is not to say, that we are justified by a part of
faith, and not by it as considered essentially ; for we are
justified by the entire grace of faith, acting in such a pe-
culiar way and manner; as others have observed. But the
truth is, we need not insist on the discussion of this inquiry.
For the true meaning of it is, not whether any thing of Christ is
to be excluded from being the object of justifying faith, or of
faith in our justification, but what in and of ourselves under
the name of receiving Christ, as our Lord and King, is to
be admitted unto an efficiency or conditionality in that work.
As it is granted, that justifying faith is the receiving of
Christ, so whatever belongs unto the person of Christ, or
any office of his, or any acts in the discharge of any office,
that may be reduced unto any cause of our justification, the
meritorious, procuring, material, formal, or manifesting cause
of it, is so far as. it doth so, freely admitted to belong unto
the object of justifying faith. Neither will I contend with

JUSTIFICATION BY FAITH. 153

any upon this disadvantageous stating of the question.
What of Christ is to be esteemed the object of justifying
faith, and what is not so. For the thing intended is only
this ; whether our own obedience, distinct from faith, or in-
cluded in it, and in like manner as faith, be the condition
of our justification before God. This being that which is
intended, which the other question is but invented to lead
unto a compliance with, by a more specious pretence than
in itself it is capable of, under those terms it shall be ex^
amined, and no otherwise.

CHAP. IV.

Of justification, the notion and signification of the word ill Scripture.

Unto the right understanding of the nature of justification,
the proper sense and signification of these words them-
selves, 'justification,' and * to justify/ is to be inquired into.
For until that is agreed upon, it is impossible that our dis-
courses concerning the thing itself should be freed from equi-
vocation. Take words in.various senses, and all may be true
that is contradictorily afiirmed or denied concerning what
they are supposed to signify. And so it hath actually fallen
out in this case, as we shall see more fully afterward.
Some taking these wards in one sense, some in another,
have appeared to deliver contrary doctrines concerning the
thing itself, or our justification before God ; who yet have
fully agreed in what the proper determinate sense or signi-
fication of the words doth import. And therefore, the true
meaning of them hath been declared and vindicated already
by many. But whereas the right stating hereof, is of more
moment unto the determination of what is principally con-
troverted about the doctrine itself, or the thing signified,
than most do apprehend ; and something at least remains
to be added for the declaration and vindication of the im-
port and only signification of these words in the Scripture ;
I shall give an account of my observations concerning it,
with what diligence I can.

154 IHt DOCTRINE OF

The Latin derivation and composition of the word ' jus-
tificatio' would seem to denote an internal change from in-
herent unrighteousness, unto righteousness likewise in-
lierent; by a physical motion and transmutation, as the
schoolmen speak. For such is the signification of words of
the same composition. So sanctification, mortification,
vivification, and the like, do all denote a real internal work
on the subject spoken of. Hereon, in the whole Roman
school, justification is taken for justifaction, or the making
of a man to be inherently righteous by the infusion of a
principle or habit of grace, who was before inherently and
habitually unjust and unrighteous. Whilst this is taken to
be the proper signification of the word, we neither do, nor
can speak, ad idem in our disputations with them about the
cause and nature of that justification, which the Scripture
teacheth.

And this appearing sense of the word possibly deceived
some of the ancients, as Austin in particular, to declare the
doctrine of free gratuitous sanctification, without respect
unto any works of our own, under the name of justification.
For neither he nor any of them, ever thought of a justifi-
cation before God, consisting in the pardon of our sins, and
the acceptation of our persons as righteous, by virtue of any
inherent habit of grace infused into us, or acted by us.
Wherefore, the subject matter must be determined by the
scriptural use and signification of these words, before we can
speak properly or intelligibly concerning it. For if to justify
men in the Scripture, signify to make them subjectively
and inherently righteous, we must acknowledge a mistake
in what we teach concerning the nature and causes of justi-
fication. And if it signify no such thing, all their disputa-
tions about justification by the infusion of grace, and inhe-
rent righteousness thereon, fall to the ground. Wherefore,
all Protestants (and the Socinians all of them comply there-
in) do affirm, that the use and signification of these words
is forensic, denoting an act of jurisdiction. Only the So-
cinians, and some others would have it to consist in the par-
don of sin only, which indeed the word doth not at all sig-
nify. But the sense of the word, is to assoil, to acquit, to
declare and pronounce righteous upon a trial, which, in this
case, the pardon of sin doth necessarily accompany.

JUSTIFICATION BY FAITH. 155

* Justification and 'justifico,* belong not indeed unto the
Latin tongue ; nor can any good author be. produced, who
ever used them, for the making of him inherently righteous
by any means who was not so before. But whereas these
words were coined and framed to signify such things as are
intended, we have no way to determine the signification of
them, but by the consideration of the nature of the things,
which they were invented to declare and signify. And
whereas, in this language, these words are derived from *jus*
and ' justum,' they must respect an act of jurisdiction, rather
than a physical operation or infusion. * Justificari,* is 'Justus
censeri, pro justo haberi ;' to be esteemed, accounted, or ad-
judged righteous. So a man was made 'Justus filius' in
adoption unto him, by whom he was adopted ; which, what
it is, is well declared by Budseus, Cajus lib. ii. F. de Adopt.

De Arrogatione loquens ; ' Is qui adoptat rogatur, id

est, interrogatur, an velit eum quem adopturus sit, justum
sibi filium esse. Justum (saith he), intelligo, non verum, ut
aliqui censent, sed omnibus partibus ut ita dicam filiationis,
veri filii vicem obtinentem, naturalis et legitimi filii loco se-
dentem.' Wherefore as by adoption, there is no internal
inherent change made in the person adopted ; but by virtue
thereof, he is esteemed and adjudged as a true son, and
hath all the rights of a legitimate son ; so by justification,
as to the importance of the word, a man is only esteemed,
declared, and pronounced righteous, as if he were com-
pletely so. And in the present case, justification and gra-
tuitous adoption, are the same grace for the substance of
them; John i. 12. only'respect is had in their different deno-
mination of the same grace, unto different effects or privi-
leges that ensue thereon.

But the true and genuine signification of these words is
to be determined from those in the original languages of the
Scripture which are expounded by them. In the Hebrew,
it is pnj^ : this the LXX. render by ^iKaiov airofpaivd), Job xxvii.
5. diKaiog aTro(l>aivofxai, chap. xiii. 18. diKaiov Kpivw, Prov. xvii.
15. To shew or declare one righteous; to appear righteous ;
to judge any one righteous. And the sense may be taken
from any one of them, as chap. xiii. 18. >nDny X3 mn
p^K^^ '3X->D >nyn» lODii'D ' Behold now I have ordered my
cause, I know that I shall be justified.' The ordering of his

156 THE DOCTRINE OF

cause (his judgment), his cause to be judged on, is his pre-
paration for a sentence, either of absolution or condemna-
tion ; and hereon his confidence was that he should be jus-
tified, that is, absolved, acquitted, pronounced righteous.
And the sense is no less pregnant in the other places ; com-
monly, they render it by ^fK:atow,whereof I shall speak after-
ward.

Properly, it denotes an action towards another (as jus-
tification, and to justify do), in Iliphil only : and a recipro-
cal action of a man on himself in Hithpael \>n)ir\. Hereby,
alone, is the true sense of these words determined. And I
say that in no place, or on any occasion, is it used in that
conjugation wherein it denotes an action towards another,
in any other sense, but to absolve, acquit, esteem, declare,
pronounce righteous, or to impute righteousness, which is
the forensic sense of the word we plead for; that is its con-
stant use and signification, nor doth it ever once signify to
make inherently righteous ; much less to pardon or forgive ;
so vain is the pretence of some, that justification consists
only in the pardon of sin, which is not signified by the
word in any one place of Scripture. Almost in all places
this sense is absolutely unquestionable ; nor is there any
more than one which will admit of any debate, and that on
so faint a pretence as cannot prejudice its constant use and
signification in all other places. Whatever therefore an in-
fusion of inherent grace may be, or however it may be
called, justification it is not, it cannot be ; the word no-
where signifying any such thing. Wherefore, those of the
church of Rome do not so much oppose justification by
faith through the imputation of the righteousness of Christy
as indeed deny that there is any such thing as justification.
For that which they call the first justification, consisting in
the infusion of a principle of inherent grace, is no such
thing as justification. And their second justification, which
they place in the merit of works, wherein absolution or par-
don of sin hath neither place nor consideration, is incon-
sistent with evangelical justification, as we shall shew after-
ward.

This word, therefore, whether the act of God towards
men, or of men towards God, or of men among themselves,
or of one towards another be expressed thereby, is always

JUSTIFICATION BY FAITH. 1 57

Used ill a forensic sense, and doth not denote a physical
operation, transfusion, or transmutation. 2 Sam. xv. 4. ' If
any man hath a suit or cause let him come to me, vripl^^ni
and I will do him justice \ I will justify him, judge in his
cause, and pronounce for him. Dent. xxv. 1. * If there be
a controversy among men, and they come to judgment, that
the judges may judge them, p>iyn"nK "ip>nKm they shall jus-
tify the righteous,' pronounce sentence on his side, where-
unto is opposed ir»*ki^"in"nx 1i^*i:^im ' and they shall condemn
the wicked ;' make him wicked, as the word signifies ; that is,
judge, declare, and pronounce him wicked, whereby he be-
comes so judicially, and in the eye of the law ; as the other
is made righteous, by declaration and acquitment. He
doth not say this shall pardon the righteous, which, to sup-
pose, would overthrow both the antithesis and design of the
place. And ^^'Win is as much to infuse wickedness into a
man, as pn^in is to infuse a principle of grace or righteous-
ness into him. The same antithesis occurs, Prov. xvii. 15.
pnj; fii^lDI ^W^ pn)i^2 * He that justifieth the wicked, and
condemneth the rig-hteous.' Not he that maketh the wicked
inherently righteous, not he that changeth him inherently
from unrighteous unto righteousness : but he that without
any ground, reason, or foundation acquits him in judgment,
or declares him to be righteous, is an abomination unto the
Lord. And although this be spoken of the judgment of men,
yet the judgment of God also is according unto this truth.
For although he justifieth the ungodly, those who are so in
themselves ; yet he doth it on the ground and consideration of
a perfect righteousness made theirs by imputation ; and by
•another act of his grace,that they may be meet subjects of this
righteous favour, really and inherently changeth them from
unrighteousness unto holiness, by the renovation of their
natures : and these things are singular in the actings of
God, which nothing amongst men hath any resemblance
unto or can represent. For the imputation of the righteous-
ness of Christ, unto a person in himself ungodly unto his
justification, or that he may be acquitted, absolved, and
declared righteous, is built on such foundations, and pro-
ceedeth on such principles of righteousness, wisdom, and
sovereignty, as have no place among the actions of men, nor
can have so, as shall afterward be declared. And more-

158 THE DOCTRINE Oi

over, when God doth justify the ungodly on the account of
the righteousness imputed unto him, he doth at the same
instant, by the power of his grace, make him inherently and
subjectively righteous or holy, which men cannot do one
towards another. And therefore, whereas man's justifying
of the wicked, is to justify them in their wicked ways,
whereby they are constantly made worse and more obdurate
in evil; when God justifies the ungodly, their change from
personal unrighteousness and unholiness, unto righteousness
and holiness, doth necessarily and infallibly accompany it.

To the same purpose is the word used, Isa. v. 23. * Which
justify the wicked for reward ;' chap. 1. 8. >pnifDnnp. * He is
near that justifieth me; who shall contend with me? let us
stand together: who is my adversary? lethim come near tome.
Behold the Lord God will help me ; who shall condemn me?'
where we have a full declaration of the proper sense of the
word, which is to acquit and pronounce righteous on a trial.
And the same sense is fully expressed in the former antithe-
sis. 1 Kings viii. 31, 32. ' If any man trespass against his
neighbour, and an oath be laid upon him to cause him to
swear, and the oath came before thine altar in this house ;
then hear thou in heaven and do, and judge thy servants,
Vir^n ^>j^-)n^ to condemn the wicked,' to charge his wicked-
ness on him, to bring his way on his head, p>ijf pn^n'?!, * and to
justify the righteous.' The same words are repeated, 2 Chron.
vi. 22,23. Psal. Ixxxii. 3. )p''T!in W'^) »:y * Do justice to the
afflicted and poor ;' that is, justify them in their cause against
wrong and oppression. Exod. xxiii. 7. ^W^ pni^K Nb 'I will
not justify the wicked ;' absolve, acquit, or pronounce him
righteous. Job xxvii. 5. CDjni< l^nTii^ CZ3K *b r^b>bn ' Be it far
from me that I should justify you,' or pronounce sentence on
your side, as if you were righteous. Isa. liii. 11. * By his
knowledge my righteous servant pMii* shall justify many;'
the reason whereof is added : * for he shall bear their iniqui-
ties,' whereon they are absolved and justified.

Once it is used in Hithpael, wherein a reciprocal action
is denoted, that whereby a man justifieth himself. Gen. xliv.
16. * And Judah said. What shall we say unto my Lord ? what
shall we speak? p^tDlfl~nD1 and how shall we justify ourselves?
God hath found out our iniquity. They could plead nothing
why they should be absolved from guilt.

JUSTIFICATION BY FAITH. 159

Once the participle is used to denote the outward instru-
mental cause of the justification of others, in which place
alone there is any doubt of its sense. Dan. xii. 3. 'pHKDl
aonn ; * And they that justify many ;' namely, in the same
sense that the preachers of the gospel are said ' to save them-
selves and others;' 1 Tim. iv. 16. For men may be no less
the instrumental causes of our justification of others, than of
their sanctification.

Wherefore, although pIV in Kal, signifies ' justum esse,*
and sometimes 'juste agere,' vviiich may relate unto inherent
righteousness ; yet where any action towards another is de-
noted, this word signifies nothing, but to esteem, declare,
pronounce, and adjudge any one absolved, acquitted, cleared,
justified : there is therefore no other kind of justification
once mentioned in the Old Testament.

AiKaiou) is the word used to the same purpose in the New
Testament, and that alone. Neither is this word used in any
good author whatever, to signify the making of a man righ-
teous by any applications to produce internal righteousness
in him ; but either to absolve, and acquit, to judge, esteem,
and pronounce righteous, or on the contrary to condemn.
So Suidas, AiKaiovv Svo ^r]\6i, to re koXclZhv, koX to dUaiov
vofxiZtiv. ' It hath two significations, to punish, and to ac-
count righteous.' And he confirms this sense of the word
by instances out of Herodotus, Appianus, and Josephus.
And again, SiKaiuxyai, aiTtaTiKT], KUTa^iKaaai, KoXaaai, ^iKaiov
vo/ilaai ; wath an accusative case, that is, when it respects
and effects a subject, a person, it is either to condemn and
punish, or to esteem and declare righteous ; and of this lat-
ter sense, he gives pregnant instances in the next words. He-
sychius mentions only the first signification. AiKaiovfievov,
KoXaZofxkvov, diKaiwaai, KoXaaai. They never thought of any
sense of this word, but what is forensic. And in our lan-
guage to be justified, was commonly used formerly, for to
be judged and sentenced; as it is still among the Scots.
One of the articles of peace between the two nations at the
surrender of Leith, in the days of Edward the Sixth was ;
' that if any one committed a crime, he should be justified
by the law, upon his trial.' And in general diKaovcF^ai, is * jus
in judicio auferre;' and ^iKaiCxrai is 'justum censere, decla-

160 IIIE DOCTRINE O F

rare, pronuntiare ;' and how in the Scripture it is constantly
opposed unto ' condemnare/ we shall see immediately.

But we may more distinctly consider the use of this word
in the New Testament, as we have done that of ^^niir] in the
Old. And that which we inquire concerning is, whether
this word be used in the New Testament, in a forensic sense
to denote an act of jurisdiction, or in a physical sense to ex-
press an internal change or mutation, the infusion of a ha-
bit of righteousness, and the denomination of the person to
be justified thereon ; or whether it signifieth not pardon of
sin. But this we may lay aside ; for surely no man was
ever yet so fond, as to pretend that ^iKaioto did signify to
pardon sin ; yet is it the only word applied to express our
justification in the New Testament. For if it be taken only
in the former sense, then that which is pleaded for by
those of the Roman church, under the name of justification,
whatever it be, however good, useful and necessary, yet
justification it is not, nor can be so called; seeing it is a
thing quite of another nature than what alone is signified
by that word. Matt. xi. 19. l^LKaiwOr} r} orocpiay ' wisdom is
justified of her children,' not made just, but approved and
declared ; chap. xii. 37. ek rwy Xoyiov gov ^ucaitoOiiay, * by
thy words thou shalt be justified ;' not made just by them,
but judged according to them, as is manifested in the anti-
thesis, KOL Ik ru)v \6ywv (jov icaraStKao-^/jcrp, and 'by thy words
thou shalt be condemned.' Luke vii. 29. IdiKaicjaav tov ^£ov,
* they justified God ;' not surely by making him righteous in
himself, but by owning, avowing, and declaring his righte-
ousness ; chap. X. 29. 6 St OiXayv diKaiovv tavrov, * he wil-
ling to justify himself/ to declare and maintain his own righ-
teousness. To the same purpose, chap. xvi. 15. i;/.iac ttrrt ol
diKaiovvTeg tavrovg, Ivwiriov tljv avOpwiratv, * you are they that
justify yourselves before men ;' they did not make themselves
internally righteous, but approved of their own condition;
as our Saviour declares in the place; chap, xviii. 14. The
publican went down S£SjKat(t;j[(£voc, justified unto his house;
that is, acquitted, absolved, pardoned, upon the confession
of his sin, and supplication for remission. Acts xiii. 38, 39.
with Rom. ii. 13. ol Tronjrat tov vvjxov ^iKano(it\aovTai' * The
doers of the law shall be justified.' The place declares di-

JUSTIFICATION BY FAITH. 161

rectly the nature of our justification before God, and puts
the signification of the word out of question. For justifi-
cation ensues, as the whole effect of inherent righteousness
acfcording unto the law : and therefore it is not the making of
us righteous ; which is irrefragable. It is spoken of God,
Rom. iii.4. utto)^ iiv ^iKai<t}Oijg Iv tolq \6yoig (toV 'That thou
mayest be justified in thy sayings/ where to ascribe any
other sense to the word is blasphemy. In like manner the
same word is used, and in the same signification, 1 Cor. iv.
4. 1 Tim. iii. 16. Rom. iii. 20. 26. 28. 30. iv. 2. 5. v. 1. 9.
vi. 7. viii. 30. Gal. ii. 16, 17. iii. 11.24. v. 4. Tit. iii. 7.
James ii. 22. 24, 25. And in no one of these instances can it
admit of any other signification, or denote the making of
any man righteous by the infusion of a habit, or principle
of righteousness, or any internal mutation whatever.

It is not therefore in many places of Scripture, as Bel-
larmine grants, that the words we have insisted on, do sig-
nify the declaration or juridical pronunciation of any one
to be righteous, but in all places where they are used, they
are capable of no other but a forensic sense ; especially, is
this evident where mention is made of justification before
God. And because in my judgment this one consideration
doth sufficiently defeat all the pretences of those of the Ro-
man church about the nature of justification, I shall con-
sider what is excepted against the observation insisted on,
and remove it out of our way.

Lud. de Blanc, in his reconciliatory endeavours on this
article of justification {* Thes. de usu et acceptatione vocis,
justificandi*), grants unto the Papists, that the word SiKaiout
doth, in sundry places of the New Testament, signify to re
new, to sanctify, to infuse a habit of holiness or righteous-
ness, according as they plead. And there is no reason to
think but he hath grounded that concession on those in-
stances, which are most pertinent unto that purpose.
Neither is it to be expected that a better countenance will
be given by any unto this concession, than is given it by
him. I shall therefore examine all the instances which he
insists upon unto this purpose, and leave the determination
of the difference unto the judgment of the reader. Only I
shall premise that which I judge not an unreasonable de-
mand ; namely, that if the signification of the word in any,

VOL, xj. H

162 THE DOCJ'UIXK OI

or all the places which he mentions, should seem doubtful
unto any (as it doth not unto me), that the uncertainty of a
very few places, should not make us question the proper
signification of a word, whose sense is determined in so
many, wherein it is clear and unquestionable. The first
place he mentioneth, is that of the apostle Paul himself,
Rom. viii. 30. ' Moreover, whom he did predestinate, them
he also called ; and whom he called, them he also justified,
and whom he justified, them he also glorified.' The reason
whereby he pleads that by justified in this place, an internal
work of inherent holiness in them that are predestinated is
designed, is this and no other. ' It is not/ saith he, * likely
that the holy apostle in this enumeration of gracious privi-
leges, would omit the mention of our sanctification, by which
we are freed from the service of sin, and adorned with true
internal holiness and righteousness. But this is utterly
omitted, if it be not comprised under the name and title of
being justified; for it is absurd with some, to refer it unto
the head of glorification.'

Ans. 1. The grace of sanctification, whereby our na-
tures are spiritually washed, purified, and endowed with a
principle of life, holiness and obedience unto God, is a pri-
vilege unquestionably great and excellent, and without which
none can be saved. Of the same nature also is our redemp-
tion by the blood of Christ. And both these doth this apo-
stle in other places without number, declare, commend, and
insist upon. But that he ought to have introduced the men-
tion of them, or either of them in this place, seeing he hath
not done so, I dare not judge.

2. If our sanctification be included or intended in any of
the privileges here expressed, there is none of them, pre-
destination only excepted, but it is more probably to be
reduced unto, than unto that of being justified. Indeed, in
vocation it seems to be included expressly. For whereas,
it is effectual vocation that is intended, wherein a holy
principle of spiritual life, or faith itself is communicated
unto us, our sanctification radically, and, as the effect in its
adequate immediate cause, is contained in it. Hence, we
are said to ' be called to be saints,* Rom. i. 7. which is the
same with being ' sanctified in Christ Jesus ;' 1 Cor. i. 2. And
in many other places is sanctification included in vocation.

JUSTIFICATION BY FAITH. 163

3. Whereas oursanctification, in the infusion of a princi-
ple of spiritual life, and the actings of it unto an increase in
duties of holiness, righteousness and obedience, is that,
whereby we are made meet for glory, and is of the same na-
ture essentially with glory itself, whence its advances in us,
are said to be from * glory to glory,' 2 Cor. iii. 18. and
glory itself is called the 'grace of life;' 1 Pet. iii. 7. it is
much more properly expressed by our being glorified, than
by being justified, which is a privilege quite of another
nature. However, it is evident, that there is no reason
why we should depart from the general use and significa-
tion of the word, no circumstance in the text compelling us
so to do.

The next place that he gives up unto this signification
is, 1 Cor. vi. 11. * Such were some of you; but ye are
washed, but ye are sanctified, but ye are justified in the
name of our Lord Jesus, and by the Spirit of our God.' That
by justification here, the infusion of an inherent principle
of grace making us inherently righteous, is intended, he en-
deavoureth to prove by three reasons : 1. * Because justifi-
cation is here ascribed unto the Holy Ghost; Ye are justified
by the Spirit of our God. But to renew us is the proper
work of the Holy Spirit.' 2. * It is manifest,' he says,
' that by justification, the apostle doth signify some change
in the Corinthians, whereby they ceased to be what they
were before. For they were fornicators and drunkards,
such as could not inherit the kingdom of God, but now were
changed, which proves a real inherent work of grace, to be
intended.' 3. ' If justification here signify nothing, but to
be absolved from the punishment of sin, then the reasoning
of the apostle will be infirm and frigid. For after he hath
said that which is greater, as heightening of it, he addeth
the less : for it is more to be washed, than merely to be
freed from the punishment of sin,'

Ans. 1. All these reasons prove not, that it is the same
to be sanctified and to be justified, which must be, if that
be the sense of the latter, which is here pleaded for. But
the apostle makes an express distinction between them, and
as this author observes, proceeds from one to another by an
ascent from the lesser to the greater. And the infusion of
a habit or principle of grace, or righteousness evangelical,

H 2

164 THE DOCTRINE OF

whereby we are inherently righteous, by which he explains
our being justified in this place, is our sanctification and
nothing else. Yea, and sanctification is here distinguished
from washing ; * but ye are washed, but ye are sanctified ;*
so as that it peculiarly in this place denotes positive habits
of grace and holiness : neither can he declare the nature of
it, any way different from what he would have expressed by,
being justified.

2. Justification is ascribed unto the Spirit of God, as the
principal efiicient cause of the application of the grace of
God and blood of Christ, whereby we are justified unto our
souls and consciences. And he is so also of the operation
of that faith whereby we are justified; whence, although
we are said to be justified by him, yet it doth not follow
that our justification consists in the renovation of our
natures.

3. The change and mutation that was made in these Co-
rinthians, so far as it was physical in effects inherent (as
such there was), the apostle expressly ascribes unto their
washing and sanctification ; so that there is no need to sup-
pose this change to be expressed by their being justified.
And in the real change asserted, that is, in the renovation of
our natures, consists the true entire work and nature of our
sanctification. But whereas by reason of the vicious habits
and practices mentioned, they were in a state of condemna-
tion, and such as had no right unto the kingdom of heaven,
they were by their justification changed and transferred out
of that state into another, wherein they had peace with God,
and right unto life eternal-

4. The third reason proceeds upon a mistake ; namely,
that to be justified, is only to be * freed from the punishment
due unto sin.' For it compriseth both the non-imputation
of sin, and the imputation of righteousness, with the privi-
lege of adoption and right unto the heavenly inheritance,
which are inseparable from it. And although it doth not
appear that the apostle in the enumeration of these privi-
leges, did intend a process from the lesser unto the greater;
nor is it safe for us to compare the unutterable effects of the
grace of God by Christ Jesus, such as sanctification and jus-
tification are, and to determine which is greatest, and which
is least; yet, following the conduct of the Scripture, and

JUSTIFICATION BY FAITH. 165

the due consideration of the things themselves, we may say
that in this life we can be made partakers of no greater
m^rcy or privilege, than what consists in our justification.
And the reader may see from hence, how impossible it is to
produce anyone place wherein the words, * justification,' and
* to justify,' do signify a real internal work and physical ope-
ration ; in that this learned man, a person of more than or-
dinary perspicuity, candour and judgment, designing to
prove it, insisted on such instances, as give so little counte-
nance unto what he pretended. Headds, Tit. iii. 5 — 7. * Not
by works of righteousness which we have done, but according
unto his mercy he saved us, by the washing of regeneration,
and renewing of the Holy Ghost ; which he shed on us
abundantly through Jesus Christ our Saviour; that being
justified by his grace, we should be made heirs according
unto the hope of eternal life.' The argument which he alone
insists upon to prove, that by justification here, an infusion
of internal grace is intended, is this ; that the apostle af-
firming first, * that God saved us, according unto his mercy
by the washing of regeneration, and renewing of the Holy
Ghost, and afterward affirming that we are justified by his
grace, he supposes it necessary, that we should be regene-
rate and renewed, that we may be justified ; and if so, then
our justification, contains and compriseth our sanctification
also.

Ans. The plain truth is, the apostle speaks not one word
of the necessity of our sanctification, or regeneration, or re-
novation by the Holy Ghost, antecedently unto our justifi-
cation, a supposition whereof contains the whole force of
this argument. Indeed he assigns our regeneration, reno-
vation, and justification, all the means of our salvation, all
equally unto grace and mercy, in opposition unto any works
of our own, which we shall afterward make use of. Nor is
there intimated by him, any order of precedency, or con-
nexion between the things that he mentions, but only be-
tween justification and adoption, justification having the
priority in order of nature ; 'that being justified by his grace,
we should be heirs according to the hope of eternal life.'
All the things he mentions are inseparable. No man is re-
generate or renewed by the Holy Ghost, but withal he is
justified. No man is justified, but withal he is renewed by

166 tut DOCTRINE OV

the Holy Ghost. And they are all of them equally of so-
vereign grace in God in opposition unto any works of righte-
ousness that we have wrought. And we plead for the free-
dom of God's grace in sanctification, no less than in justifi-
cation. But that it is necessary that we should be sancti-
fied that we may be justified before God, who justifieth the
ungodly, the apostle says not in this place, nor any thing to
that purpose ; neither yet if he did so, would it at all prove,
that the signification of that expression to be justified, is to
be sanctified, or to have inherent holiness and righteous-
ness wrought in us. And these testimonies would not have
been produced to prove it, wherein these things are so ex-
pressly distinguished, but that there are none to be found
of more force or evidence.

The last place wherein he grants this signification of the
word ^iKaiow is Rev. xxii. 11. 6 diKaiog diKaioOriTU) tri, 'qui
Justus est, justificetur adhuc ;* which place is pleaded by all
the Romanists. And our author says, they are but few among
the Protestants who do not acknowledge that the word can-
not be here used in a forensic sense, but that to be justified,
is to go on and increase in piety and righteousness.

Ans. But (1.) there is a great objection lies in the way
of any argument from these words ; namely, from the various
reading of the place. For many ancient copies read not
6 diKuiog ^LKaLoOriTii) hi, which the Vulgar renders 'justifi-
cetur adhuc/ hut diKaioavvriv 'jroLri(TaTio m, 'Let him that is
righteous work righteousness still,' as doth the printed copy
which now lieth before me. So it was in the copy of the
Complutensian edition, which Stephens commends above all
others ; and in one more ancient copy that he used. So it
is in the Syriac and Arabic published by Huterus, and in
our own Polyglot. So Cyprian reads the words ' de bono
patientiae ; Justus autem adhuc justiora faciat, similiter et
qui sanctus sanctiora.' And 1 doubt not but that it is the
true reading of the place ; diKaioOriTb) being supplied by some
to comply with 0710^^7770; that ensues. And this phrase
of ^tKaio(Tvvr)v ttoihv is peculiar unto this apostle, being no-
where used in the New Testament (nor it may be in any other
author), but by him. And he useth it expressly, 1 Epist. ii.
29. and chap. iii. 7. where those words, 6 ttoicjv diKaioijd-
v»]v, ^iKaiogicrTi, do plainly contain what is here expressed.

JUSTIFICATION BY FAITII. 167

(2.) To be justified, as the word is rendered by the Vulgar/ let
him be justified' more (as it must be rendered, if the word
^LKaio9r}T(i) be retained) respects an act of God, which nei-
ther in its beginning nor continuation is prescribed unto us
as a duty, nor is capable of increase in degrees, as we shall
shew afterward. (3.) Men are said to be ^iKaioi generally
from inherentrighteousness ; and if the apostle had intended
justification in this place, he would not have said 6 St/caioc
but 6 ^iKaLoOng. All which things prefer the Compluten-
sian, Syriac, and Arabic, before the Vulgar reading of this
place. If the Vulgar reading be retained, no more can be
intended, but that he who is righteous, should so proceed
in working righteousness, as to secure his justified estate
unto himself, and to manifest it before God and the world.

Now whereas the words SiKaiow and 2i»caiowjuai are used
thirty-six times in the New Testament, these are all the
places, whereunto any exception is put in against their fo-
rensic signification ; and how ineffectual these exceptions
are, it is evident unto any impartial judge.

Some other considerations may yet be made use of, and
pleaded to the same purpose. Such is the opposition that
is made between justification and condemnation. So is it,
Isa. 1. 8,9. Prov. xvii. 15. Rom. v. 16. 18. viii. 33, 34. and
in sundry other places, as may be observed in the preceding
enumeration of them. Wherefore, as condemnation is not
the infusing of a habit of wickedness into him that is con-
demned ; nor the making of him to be inherently wicked,
who was before righteous ; but the passing a sentence upon
a man with respect unto his wickedness ; no more is justi-
fication the change of a person from inherent unrighteous-
ness unto righteousness, by the infusion of a principle of
grace, but a sentential declaration of him to be righteous.

Moreover, the thing intended is frequently declared in
the Scripture by other equivalent terms which are abso-
lutely exclusive of any such sense, as the infusion of a habit
of righteousness ; so the apostle expresseth it by the ' impu-
tation of righteousness without works,' Rom. iv. 6. 11.
and calls it the 'blessedness,' which we have by the pardon
of sin, and the ' covering of iniquity,' in the same place. So
it is called* reconciliation with God ;' Rom. v. 9, 10. To be
justified by the blood of Christ, is the same with being re-

168 THE DOCTRINE OF

conciled by his death. ' Being now justified by his blood,
we shall be saved from wrath by him. For if when we
were enemies we were reconciled to God by the death of his
Son, much more being reconciled, we shall be saved by his
life.' See 2 Cor. r. 20, 21. Reconciliation is not the in-
fusion of a habit of grace, but the effecting of peace and
love, by the removal of all enmity and causes of offence.
To * save,' and * salvation' are used to the same purpose.
'He shall save his people from their sins;' Matt* i. 21.
is the same with, * by him all that believe are justified
from all things, from which they could not be justified by
the law of Moses;' Acts xiii. 39. That of Gal. ii. 16.
'We have believed that we might be justified by the
faith of Christ, and not by the works of the law,' is the
same with Acts xv. 11. * But we believe that through
the grace of our Lord Jesus Christ, we shall be saved even
as they;' Eph. ii. 8, 9. 'By grace ye are saved, through
faith, and not of works;' is so to be justified. So it is ex-
pressed by pardon, or the * remission of sins,' which is the
effect of it; Rom. iv. 5, 6. by 'receiving the atonement;'
chap. v. 11. not * coming into judgment ' or condemnation;
John v. 24. 'Blotting out sins and iniquities;' Isa. xliii. 25.
Psal. Ii. 9. Isa. xliv. 22. Jer. xviii. 23. Acts iii. 19. ' Casting
them into the bottom of the sea;' Micah vii. 19. and sundry
other expressions of an alike importance. The- apostle de-
claring it by its effects, says, St/caiot KaracrrrjOritrovrat ol rroA-
XoL' 'Many shall be made righteous;' Rom. v. 19. StKoioc
KaOiGTaTai, who on a juridical trial in open court, is absolved
and declared righteous.

And so it may be observed that all things concerning
justification are proposed in the Scripture under a juridical
scheme, or forensic trial and sentence. As, (1.) A judg-
ment is supposed in it, concerning which, the psalmist prays
that it may not proceed on the terms of the law; PsaLcxliii.
2. (2.) The judge is God himself; Isa. 1. 7, 8. Rom. viii. 33.
(3.) The tribunal whereon God sits in judgment, is the
' throne of grace ;' Heb. iv. 16. Therefore will the Lord wait,
that he may be gracious unto you, ' and therefore will he be
exalted, that he may have mercy upon you ; for the Lord is
a God of judgment;' Isa. xxx. 18. (4.) A guilty person.
This is the sinner, who is vTroStKoc r((J Gtql so guilty of sin, as

JUSTIFICATION BY FAITH. 169

to be obnoxious to the judgment of God ; tc^ ^iKmwfiaTt tov
Oeov* Rom. iii. 19. i. 32. whose mouth is stopped by convic-
tion. (5.) Accusers are ready to propose and promote the
charge against the guilty person ; these are the law, John
V. 45. and conscience, Rom. ii. 15. and Satan also; Zech.
iii. 2. Rev. xii. 10. (6.) The charge is admitted and drawn
up in a handwriting in form of law, and is laid before the
tribunal of the judge, in bar to the deliverance of the of-
fender ; Col. ii. 14. (7.) A plea is prepared in the gospel
for the guilty person. And this is grace, through the blood
of Christ, the ransom paid, the atonement made, the eternal
righteousness brought in by the surety of the covenant.
Rom. iii. 23—25. Dan. ix. 24. Eph. i. 7. (8.) Hereunto
alone the sinner betakes himself, renouncing all other
apologies or defensatives whatever ; Psal. cxxx. 2, 3.
cxliii. 2. Job ix. 2, 3. xlii. 5 — 7. Luke xviii. 13. Rom. iii.
24, 25. V. 11. 16—19. viii. 1—3. 32, 33. Isa. liii. 5, 6.
Heb. ix. 13—15. x. 1—13. 1 Pet. ii. 24. 1 John i. 7. Other
plea for a sinner before God there is none. He who know-
eth God and himself, will not provide or betake himself unto
any other. Nor will he, as I suppose, trust unto any other
defence, were he sure of all the angels in heaven to plead
for him. (9.) To make this plea effectual we have an advo-
cate with the Father, and he pleads his own propitiation for
us ; 1 John ii. 1, 2. (10.) The sentence hereon is abso-
lution, on the account of the ransom, blood, or sacrifice and
righteousness of Christ; with acceptation into favour, as
persons approved of God ; Job xxxiii. 24. Psal.xxxii. 1,2.
Rom. iii. 23—25. viii. 1. 33, 34. 2 Cor. v. 21. Gal. iii.
13, 14.

Of what use the declaration of this process in the justifi-
cation of a sinner maybe, hath been in some measure before
declared. And if many did seriously consider, that all these
things do concur and are required unto the justification of
every one that shall be saved, it may be they would not have
such slight thoughts of sin, and the way of deliverance from
the guilt of it, as they seem to have. From this consider-
ation did the apostle learn that terror of the Lord which
made him so earnest with men to seek after reconciliation ;
2Cor. V. 10, 11.

I had not so long insisted on the signification of the

170 THE DOCTRlNi: OF

words in the Scripture, but that a right understanding of it,
doth not only exclude the pretences of the Romanists about
the infusion of a habit of charity, from being the formal
cause of our justification before God, but may also give oc-
casion unto some to take advice, into what place or consi-
deration they can dispose their own personal inherent righ-
teousness in their justification before him.

CHAP. V.

The distinction of a first and second justification examined. The contintLa-
tion of justification whereon it doth depend.

Before we inquire immediately into the nature and causes
of justification, there are some things yet previously to be
considered, that we may prevent all ambiguity and misun-
derstanding, about the subject to be treated of. I say, there-
fore, that the evangelical justification which alone we plead
about, is but one, and is at once completed. About any
other justification before God but one, we will not contend
with any. Those who can find out another, may as they
please ascribe what they will unto it, or ascribe it unto what
they will. Let us therefore consider what is offered of this
nature.

Those of the Roman church do ground their whole doc-
trine of justification upon a distinction of a double justifi-
cation, which they call the first and the second. The first
justification, they say, is the infusion or the communication
unto us of an inherent principle or habit of grace or charity.
Hereby they say, original sin is extinguished, and all habits
of sin are expelled. This justification they say is by faith,
the obedience and satisfaction of Christ being the only me-
ritorious cause thereof Only they dispute many things
about preparations for it, and dispositions unto it. Under
those terms the council of Trent included the doctrine of
the schoolmen about * meritum de congruo/as both Hosius
and Andradius confess in the defence of that council. And
as they are explained, they come much to one : however
the council warily avoided the name of merit, with respect

JUSTIFICATION BY FAITH. 171

unto this their first justification. And the use of faith
herein (which with them is no more but a general assent
unto divine revelation) is to bear the principal part in these
preparations. So that to be 'justified by faith' according
unto them, is to have the mind prepared by this kind of be-
lieving to receive ' Gratiam gratum facientem/ a habit of
grace expelling sin, and making us acceptable unto God.
For upon this believing, with those other duties of contrition
and repentance which must accompany it, it is meet and
congruous unto divine wisdom, goodness, and faithfulness
to give us that grace whereby we are justified. And this,
according unto them is that justification whereof the apo-
stle Paul treats in his epistles, from the procurement where-
of he excludes all the works of the law. The second justifi-
cation is an effect or consequent hereof. And the proper
formal cause thereof is good works, proceeding from this
principle of grace and love. Hence are they the righ-
teousness wherewith believers are righteous before God,
whereby they merit eternal life. The righteousness of works
they call it, and suppose it taught by the apostle James.
This they constantly affirm to make us ' justos ex injustis,'
wherein they are followed by others. For this is the way
that most of them take to salve the seeming repugnancy be-
tween the apostle Paul and James. Paul, they say, treats of
the first justification only, whence he excludes all works,
for it is by faith in the manner before described. But James
treats of the second justification, which is by good works.
So Bellar. lib. ii. -cap. 16. and lib. iv. cap. 18. And it is the
express determination of those at Trent. Sess. 6. cap. 10.
This distinction was coined unto no other end, but to bring
in confusion into the whole doctrine of the gospel. Justifi-
cation through the free grace of God by faith in the blood
of Christ is evacuated by it. Sanctification is turned into a
justification, and corrupted by making the fruits of it meri-
torious. The whole nature of evangelical justification con-
sisting in the gratuitous pardon of sin and the imputation of
righteousness, as the apostle expressly affirms, and the de-
claration of a believing sinner to be righteous thereon, as
the word alone signifies, is utterly defeated by it.

Howbeit others have embraced this distinction also,
though not absolutely in their sense. So do the Socinians.

J72 THE DIOCTRINE OF

Yea, it must be allowed, in some sense, by all that hold dtir
inherent righteousness to be the cause of, or to have any
influence into, our justification before God. For they do
allow of a justification which in order cf nature is antece-
dent unto works truly gracious and evangelical. But con-
sequential unto such works, there is a justification differing
at least in degree, if not in nature and kind, upon the dif-
ference of its formal cause, which ig our new obedience,
from the former. But they mostly say, it is ♦nly the con-
tinuation of our justification and the increase of it as to de-
grees, that they intend by it. And if they may be allowed
to turn sanctification into justification, and to make a pro-
gress therein, or an increase thereof, either in the root or
fruit, to be a new justification, they may make twenty jus-
tifications as well as two for aught I know. For therein the
* inward man is renewed day by day ;' 2 Cor iv. 16. and be-
lievers go from strength to strength, are ' changed from glory
to glory ;* 2 Cor. iii. 18. by the addition of one grace unto
another in their exercise ; 2 Pet. i. 5—8. and increasing with
' the increase of God,' Col. ii. 19. do iip all things grow up into
him who is the head; Eph. iv. 15. And if their justification
consist herein, they are justified anew every day. I shall
therefore do these two things : 1. Shew that this dis-
tinction is both unscriptural and irrational. 2. Declare
what is the continuation of our justiftcation, and whereon
it doth depend.

Justification by faith in the blood of Christ, may be
considered either as to the nature and essence of it, or as
unto its manifestation and declaration. The manifestation
of it is twofold; 1. Initial in this life. 2. Solemn and
complete at the day of judgment, whereof we shall treat af-
terward. The manifestation of it in this life respects either,
the souls and consciences of them that are justified, or others,
that is, the church and the world. And each of these have
the name of justification assigned unto them, though our
real justification before God be always one and the same.
But a man may be really justified before God, and yet not
have the evidence or assurance of it in his own mind.
Wherefore, that evidence or assurance is not of the nature
or essence of that faith whereby we are justified, nor doth
necessarily accompany our justification. But this mam-

JUSTIFICATION BY FAITH. 173

festation of a man's own justification unto himself, although
it depend on many especial cai\ses, which are not neces-
sary unto his justification absolutely before God, is not a,
second justification when it is attained; but only the ap-
plication of the former unto his conscience by the Holy
Ghost. There is also a manifestation of it with respect unto
others, which in like manner depends on other causes than
doth our justification before God absolutely; yet is it not
a second justification. For it depends wholly on the visi-
ble effects of that faith whereby we are justified, as the
apostle James instructs us; yet is it only our single justi-
fication before God, evidenced and declared, unto his glory,
the benefit of others, and increase of our own reward.

There is also a twofold justification before God men-
tioned in the Scripture. 1. * By the works of the law:*
Rom. ii. 13. x. 5. Matt. xix. 15 — 19. Hereunto is required
an absolute conformity unto the whole law of God in our
natures, all the faculties of our souls, all the principles of our
moral operations, with perfect actual obedience unto all its
commands, in all instances of duty, both for matter and
manner. For he is cursed who continueth not in all things
that are written in the law to do them. And he that breaks
any one commandmen% is guilty of the breach of the whole
law. He«ce the apostle concludes, that none can be jus-
tified by the law, because all have sinned. 2. There is a
justification by grace through faith in the blood of Christ,
whereof we treat. And these ways of justification are con-
trary, proceeding on terms directly contradictory, and can-
not be made consistent with, or subservient one to the other.
But as we shall manifest afterward the confounding of them
both, by mixing them together, is that which is aimed at in
this distinction of a first and second justification. But
whatever respects it may have, that justification which we
have before God, in his sight through Jesus Christ, is but
one, and at once full and complete, and this distinction is
a vain and fond invention r for,

1. As it is explained by the Papists, it is exceedingly
derogatory to the merit of Christ. For it leaves it no effect
towards us, but only the infusion of a habit of charity.
When that is done, all that remains with respect unto our
s.alvation is to be wrought by ourselves. Christ hath only

174 THE DOCTRINE OF

merited the first grace for us, that we therewith, and thereby,
may merit life eternal. The merit of Christ being confided
in its effect unto the first justification, it hath no immediate
influence into any grace, privilege, mercy, or glory that
follow thereon ; but they are all effects of that second jus-
tification which is purely by works. But this is openly con-
trary unto the whole tenor of the Scripture. For although
there be an order of God's appointment, wherein we are to
be made partakers of evangelical privileges in grace and
glory, one before another, yet are they all of them the im-
mediate effects of the death and obedience of Christ; who
hath 'obtained for us eternal redemption/ Heb. ix. 12. and
is ' the author of eternal salvation unto all that do obey him ;
chap. v. 9. * Having by one offering for ever perfected them
that are sanctified.' And those who allow of a secondary,
if not of a second justification by our own inherent personal
righteousnesses, are also guilty hereof, though not in the
same degree with them. For whereas they ascribe unto it
our acquitment from all charge of sin after the first justi-
fication, and a righteousness accepted in judgment, in the
judgment of God, as if it were complete and perfect, whereon
depends our final absolution and reward, it is evident that
the immediate efficacy of the satisfaction and merit of
Christ, hath its bounds assigned unto it in the first justifi-
cation ; which, whether it be taught in the Scripture or no,
we shall afterward inquire.

2. More by this distinction is ascribed unto ourselves,
working by virtue of inherent grace, as unto the merit and
procurement of spiritual and eternal good, than unto the
blood of Christ. For that only procures the first grace and
justification for us. Thereof alone it is the meritorious
cause ; or as others express it, we are made partakers of the
effects of it in the pardon of sins past. But by virtue of
this grace, we do ourselves obtain, procure, or merit another,
a second, a complete, justification, the continuance of the
favour of God, and all the fruits of it, with life eternal and
glory. So do our works at least perfect and complete the
merit of Christ, without which it is imperfect. And those
who assign the continuation of our justification, wherein all
the effects of divine favour and grace are contained, unto
our own personal righteousness, as also final justification

JUSTIFICATION BY FAITH. 175

before God as the pleadable cause of it, do follow their
steps unto the best of my understanding. But such things
as these, may be disputed ; in debates of which kind it is
incredible almost what influence on the minds of men, tra-
ditions, prejudices, subtlety of invention and arguing do
obtain, to divert them from real thoughts of the things about
which they contend, with respect unto themselves and their
own condition. If by any means such persons can be called
home unto themselves, and find leisure to think how, and
by what means they shall come to appear before the high
God, to be freed from the sentence of the law, and the curse
due to sin, to have a pleadable righteousness at the judg-
ment-seat of God before which they stand, especially if a
real sense of these things be implanted on their minds by
the convincing power of the Holy Ghost, all their subtle
arguments and pleas for the mighty efficacy of their own
personal righteousness, will sink in their minds like water
at the return of the tide, and leave nothing but mud and
defilement behind them.

3. This distinction of two justifications as used and im-
proved by those of the Roman church, leaves us indeed no
justification at all. Something there is in the branches of it,
of sanctification, but of justification nothing at all. Their
first justification in the infusion of a habit or principle of
grace, unto the expulsion of all habits of sin, is sanctifica-
tion and nothing else. And we never did contend that our
justification in such a sense, if any will take it in such a
sense, doth consist in the imputation of the righteousness
of Christ. And this justification, if any will needs call it
so, is capable of degrees, both of increase in itself, and of
exercise in its fruits, as was newly declared. But not only
to call this our justification, with a general respect unto the
notion of the word, as a making of us personally and inhe-
rently righteous, but to plead that this is the justification
through faith in the blood of Christ, declared in the Scrip-
ture, is to exclude the only true evangelical justification
from any place in religion. The second branch of the dis-
tinction hath much in it like unto justification by the law,
but nothing of that which is declared in the gospel. So
that this distinction instead of coining us two justifications
according to the gospel, hath left us none at all. For,

176 THE DOCTRINE OF

4. There is no countenance given unto this distinction
in the Scripture. There is indeed mention therein, as we
observed before, of a double jutification j the one by the law,
the other according unto the gospel. But that either of
these should on any account be sub-distinguished into a first
and second of the same kind, that is, either according unto
the law or the gospel, there is nothing in the Scripture to
intimate. For this second justification is no way applicable
unto what the apostle James discourseth on that subject. He
treats of justification ; but speaks not one word of an in-
crease of it, or addition unto it, of a first or second. Be-
sides, he speaks expressly of him that boasts of faith, which
being without works is a dead faith. But he who hath the
first justification by the confession of our adversaries, hath
a true living faith, formed and enlivened by charity. And
he useth the same testimony concerning the justification of
Abraham that Paul doth, and therefore doth not intend an-
other but the same, though in a diverse respect. Nor doth
any believer learn the least of it in his own experience ; nor
without a design to serve a farther turn, would it ever have
entered the minds of sober men on the reading of the Scrip-
ture. And it is the bane of spiritual truth, for men in the
pretended declaration of it, to coin arbitrary distinctions
without Scripture ground for them, and obtrude them as be-
longing unto the doctrine they treat of. They serve unto
no other end or purpose, but only to lead the minds of men
from the substance of what they ought to attend unto, and
to engage all sorts of persons in endless strifes and conten-
tions. If the authors of this distinction would but go over
the places in the Scripture where mention is made of our
justification before God, and make a distribution of them
unto the respective parts of their distinction, they would
quickly find themselves at an unrelievable loss.

5. There is that in the Scripture ascribed unto our first
justification, if they will needs call it so, as leaves no room
for their second feigned justification. For the sole founda-
tion and pretence of this distinction, is a denial of those
things to belong unto our justification by the blood of Christ,
which the Scripture expressly assigns unto it. Let us take
out some instances of what belongs unto the first, and we
shall quickly see how little it is, yea, that there is nothing

J USTIFfCATIOX BY lAITH. 177

left for the pretended second jastification. For (1.) therein
do we receive the complete ' pardon and forgiveness of our
sins;' Rom. iv. 4. 6, 7. Eph. i. 7. iv. 32. Acts xxvi. 18. (2.)
Thereby are we ' made righteous;' Rome v. 19. x. 4. And
(3.) are freed from condemnationjudgment, and death; John
iii. 16. 19. V. 25. Rom. viii. 1. (4.) Are reconciled unto
God; Rom. v. 9, 10. 2 Cor. v. 21, 22. And (5.) have peace
with him, and access into the favour wherein we stand by
grace, with the advantages and consolations that depend
thereon inasense of his love; Rom.v.l— 5. And (6.) we have
adoption therewithal and all its privileges; John i. 12.
And in particular (7.) a right and title unto the whole inhe-
ritance of glory ; Acts xxvi. 18. Rom. viii. 17. And (8.) here-
on eternal life doth follow; Rom. viii. 30. vi. 23. Which
things will be again immediately spoken unto upon another
occasion. And if there be any thing now left for their se-
cond justification to do as such, let them take it as their
own ; these things are all of them ours, or do belong unto
that one justification which we do assert. Wherefore it is
evident, that either the first justification overthrows the se-
cond, rendering it needless ; or the second destroys the first,
by taking away what essentially belongs unto it; we must
therefore part with the one or the other, for consistent they
are not. But that which gives countenance unto the fiction
and artifice of this distinction, and a great many more, is a
dislike of the doctrine of the grace of God, and justifica-
tion from thence by faith in the blood of Christ, with
some endeavour hereby to send out of the way upon a
pretended sleeveless errand, whilst they dress up their own
righteousness in its robes, and exalt it into the room and
dignity thereof.

But there seems to be more of reality and difficulty in
what is pleaded concerning the continuation of our justifi-
cation. For those that are freely justified, are continued in
that state until they are glorified. By justification they are
really changed into a new spiritual state and condition, and
have a new relation given them unto God and Christ, unto
the law and the gospel. And it is inquired what it is whereon
their continuation in this state doth on their part depend ;
or what is required of them that they may be justified unto
the end. And this as some say is not faith alone, but also

VOL. XI. N

178 THJ, DOCTRINE OF

the works of sincere obedience. And none can deny but
that they are required of all them that are justified, whilst
they continue in a state of justification on this side glory,
which next and immediately ensues thereunto. But whe-
ther upon our justification at first before God, faith be im-
mediately dismissed from its place and office, and its work
be given over unto works, so as that the continuation of our
justification should depend on our own personal obedience,
and not on the renewed application of faith unto Christ and
his righteousness, is worth our inquiry. Only I desire the
reader to observe, that whereas the necessity of owning a
personal obedience in justified persons, is on all hands ab-
solutely agreed, the seeming difference that is herein, con-
cerns not the substance of the doctrine of justification, but
the manner of expressing our conceptions concerning the
order of the disposition of God's grace, and our own duty,
unto edification, wherein I shall use my own liberty, as it is
meet others should do theirs. And I shall offer my thoughts
hereunto in the ensuing observations.

1. Justification is such a work as is at once completed
in all the causes, and the whole effect of it, though not as
unto the full possession of all that it gives right and title
unto. For (1.) all our sins past, present, and to come,
were at once imputed unto, and laid upon, Jesus Christ ; in
what sense, we shall afterward inquire. ' He was wounded
for our transgressions, he was bruised for our iniquities, the
chastisement of our peace was upon him, and with his stripes
are we healed. All we like sheep have gone astray ; we have
turned every one to his own way ; and the Lord hath made
to meet on him the iniquities of us all ;' Isa. liii. 6, 7. * Who
his own self bare our sins in his own body on the tree ;*
1 Pet. ii. 24. The assertions being indefinite, without ex-
ception or limitation, are equivalent unto universals. All
our sins were on him, he bare them all at once, and there-
fore once died for all. (2.) He did therefore at once 'finish
transgression, made an end of sin, made reconciliation for
iniquity, and brought in everlasting righteousness ;' Dan. ix.
24. At once he expiated all our sins ; for ' by himself he
purged our sins, and then sat down at the right hand of
the Majesty on high ;' Heb, i. 3. And we are sanctified or
dedicated unto God ' through the offering of the body of

JUSTIFICATION BY FAITH. 179

Christ once for all ; for by one offering he hath perfected'
(consummated, completed, as unto their spiritual state)
'them that are sanctified ;' Heb. x. 10. 14. He never will do
more than he hath actually done already for the expiation of
all our sins from first to last ; for there remaineth no more
sacrifice for sin. I do not say that hereupon our justifi-
cation is complete, but only that the meritorious procuring
cause of it was at once completed, and is never to be renewed
or repeated any more ; all the inquiry is concerning the re-
newed application of it unto our souls and consciences, whe-
ther that be by faith alone, or by the works of righteousness
which we do. (3.) By ouractual believing withjustifyingfaith,
believing on Christ, or his name, we do receive him, and
thereby on our first justification become the ' sons of God ;'
John i. 12. that is, 'joint heirs with Christ, and heirs of
God ;' Rom. viii. 17. Hereby we have a right unto, and an
interest in, all the benefits of his mediation ; which is to be
at once completely justified. ' For in him v/e are complete;'
Col. ii. 10. ' For by the faith that is in him we do receive
the forgiveness of sins, and a lot or inheritance among all
them that are sanctified,' Acts xxvi. 18. being immediately
justified from all things, from which we could not be 'justi-
fied by the law;' Acts xiii. 39. yea, God thereon ' blesseth us
with all spiritual blessings in heavenly things in Christ;'
Eph. i. 3. All these things are absolutely inseparable from
our first believing in him, and therefore our justification is
at once complete. In particular (4.) on our believing, all
our sins are forgiven. * He hath quickened you together
with him, having forgiven you all trespasses ;' Col. ii. 13 —
15. * For in him we have redemption through his blood, even
the forgiveness of sins, according unto the riches of his
o-race ;' Eph. i. 7. Which one place obviates all the petulant
exceptions of some against the consistency of the free grace
of God in the pardon of sins, and the satisfaction of Christ
in the procurement thereof. (5.) There is hereon nothing
to be laid unto the charge of them that are so justified. For
* he that believeth hath everlasting life, and shall not come
into condemnation, but is passed from death unto life ;' John
V. 24. And ' who shall lay any thing to the charge of God's
elect? It is God that justifieth, it is Christ that died/ Rom.
viii. 33, 34, and 'there is no condemnation unto them that

N 2

180 IHE DOCTRINK O [''

are in Christ Jesus ;' ver. 1. For * being justified by faith, we
have peace with God;' chap. v. 1. And (6.) we have
that blessedness hereon whereof in this life we are capable;
Rom. iv. 5, 6. From all which it appears that our justifi-
cation is at once complete. And (7 .) it must be so or no
man can be justified in this world. For no time can be as-
signed, nor measure of obedience be limited, whereon it may
be supposed that any one comes to be justified before God,
who is not so on his first believing. For the Scripture doth
nowhere assign any such time or measure. And to say that
no man is completely justified in the sight of God in this
life, is at once to overthrow all that is taught in the Scrip-
tures concerning justification, and therewithal all peace with
God and comfort of believers. But a man acquitted upon
his legal trial, is at once discharged of all that the law hath
against him.

2. Upon this complete justification, believers are obliged
unto universal obedience unto God. The law is not abo-
lished, but established by faith. It is neither abrogated nor
dispensed withal by such an interpretation as should take
off its obligation in any thing that it requires, nor as to the
degree and manner wherein it requires it. Nor is it possible
it should be so. For it is nothing but the rule of that obe-
dience which the nature of God and man make necessary
from the one to the other. And that is an Antinomianism of
the worst sort, and most derogatory unto the law of God,
which affirms it to be divested of its power, to oblige unto
perfect obedience, so as that what it is not so, shall (as it
were in despite of the law) be accepted as if it were so, unto
the end for which the law requires it. There is no medium,
but that either the law is utterly abolished, and so there is
no sin, for where there is no law, there is no transgression ;
or it must be allowed to require the same obedience that it
did at its first institution, and unto the same degree. Neither
is it in the power of any man living to keep his conscience
from judging and condemning that, whatever it be, wherein
he is convinced that he comes short of the perfection of the
law. Wherefore,

3. The commanding power of the law in positive precepts
and prohibitions, which justified persons are subject unto,
doth make and constitute all their inconformities unto it to

JUSTIFICATION BY FAITH. 181

be no less truly and properly sins in their own nature, than
they would be if their persons were obnoxious unto, the
curse of it. This they are not, nor can be ; for to be ob-
noxious unto the curse of the law, and to be justified, are
contradictory; but to be subject to the commands of the
law, and to be justified, are not so. But it is a subjection
to the commanding power of the law, and not an obnoxious-
ness unto the curse of the law, that constitutes the nature
of sin in its transgression. Wherefore, that complete justi-
fication which is at once, though it dissolve the obligation
on the sinner unto punishment by the curse of the law, yet
doth it not annihilate the commanding authority of the law,
unto them that are justified, that what is sin in others,
should not be so in them. See Rom. viii. 1. 33, 34.

Hence, in the first justification of believing sinners, all
future sins are remitted as unto any actual obligation unto
the curse of the laiv, unless thev should fall into such sins
as should, ipso facto, forfeit their justified estate, and transfer
them from the covenant of grace, into the covenant of works,
which we believe that God in his faithfulness will preserve
them from. And although sin cannot be actually pardoned
before it be actually committed ; yet may the obligation
unto the curse of the law be virtually taken away from
such sins, in justified persons, as are consistent with a justi-
fied estate, or the terms of the covenant of grace, ante-
cedently unto their actual commission. God at once in
this sense * forgivetb all their iniquities, andhealeth all their
diseases, redeemeth their life from destruction, and crowneth
them with loving-kindness and mercies;' Psal. ciii. 2,3.
Future sins are not so pardoned as that when they are com-
mitted they should be no sins, which cannot be, unless the
commanding power of the law be abrogated. But their
respect unto the curse of the law, or their power to oblige
the justified person thereunto is taken away.

Still there abideth the true nature of sin in every incon-
formity unto, or transgression of, the law in justified persons,
which stands in need of daily actual pardon. For there is
* no man that liveth and sinneth not, and if we say that we
have no sin, we do but deceive ourselves.' None are more
sensible of the guilt of sin, none are more troubled for it,
none are more earnest in supplications for the pardon of it.

182 THE DOCTKINE OF

than justified persons. For this is the effect of the sacrifice
of Christ appHed unto the souls of believers, as the apostle
declares, Heb. x. 1 — A. 10. 14. that it doth take away con-
science, condemning the sinner for sin, with respect unto
the curse of the law; but it doth not take away conscience,
condemning sin in the sinner, which on all considerations
of God and themselves, of the law and the gospel, requires
repentance on the part of the sinner, and actual pardon on
the part of God.

Whereas, therefore, one essential part of justification con-
sisteth in the pardon of our sins, and sins cannot be actually
pardoned before they are actually committed, our present
inquiry is, whereon the continuation of our justification doth
depend, notwithstanding the interveniency of sin after we
are justified, whereby such sins are actually pardoned, and
our persons are continued in a state of acceptation with God,
and have their right unto life and glory uninterrupted. Jus-
tification is at once complete, in the im.putation of a perfect
righteousness, the grant of a right and title unto the hea-
venly inheritance, the actual pardon of all past sins, and the
virtual pardon of future sins ; but how or by what means, on
what terms and conditions, this state is continued unto those
who are once justified, whereby the righteousness is everlast-
ing, their title to life and glory indefeasable, and all their
sins are actually pardoned, is to be inquired.

For answer unto this inquiry, I say, 1. * It is God that
justifieth,'ahd therefore, the continuation of our justification
is his act also. And this on his part depends on the im-
mutability of his counsel, the unchangeableness of the ever-
lasting covenant, which is * ordered in all things and sure,'
the faithfulness of his promises, the efficacy of his grace, his
complacency in the propitiation of Christ, with the power
of his intercession, and the irrevocable grant of the Holy
Ghost unto them that do believe ; which things are not of
our present inquiry.

2. Some say that on our part the continuation of this
state of our justification, depends on the condition of good
works, that is, that they are of the same consideration and use
with faith itself herein. In our justification itself there is,
they will grant, somewhat peculiar unto faith ; but as unto
thecontinuationof our justification, faith and works have the

JUSTIFICATION BY FAITH. 183

same influence into it. Yea, some seem to ascribe it dis-
tinctly unto works in an especial manner, with this only-
proviso, that they be done in faith. For my part I cannot
understand that the continuation of our justification hath
any other dependencies, than hath our justification itself.
As faith alone is required unto the one, so faith alone is re-
quired unto the other, although its operations and effects in
the discharge of its duty and ofiice in justification, and the
continuation of it are diverse, nor can it otherwise be. To
clear this assertion two things are to be observed.

1. That the continuation of our justification is the con-
tinuation of the imputation of righteousness and the pardon
of sins. I do still suppose the imputation of righteousness
to concur unto our justification, although we have not yet
examined what righteousness it is that is imputed. But
that God in our justification imputeth righteousness unto us,
is so expressly affirmed by the apostle, as that it must not
be called in question. Now the first act of God in the im-
putation of righteousness cannot be repeated. And the ac-
tual pardon of sin after justification, is an effect and conse-
quent of that imputation of righteousness. ' If any man sin,
there is a propitiation ; deliver him, I have found a ransom.*
Wherefore unto this actual pardon, there is nothing required,
but the application of that righteousness which is the cause
of it, and this is done by faith only.

2. The continuation of our justification, is before God,
or in the sight of God no less than our absolute justification
is. We speak not of the sense and evidence of it unto our
own souls unto peace with God ; nor of the evidencing and
manifestation of it unto others by its effects ; but of the con-
tinuance of it in the sight of God. Whatever therefore is
the means, condition, or cause hereof, is pleadable before
God, and ought to be pleaded unto that purpose. So then
the inquiry is.

What it is that when a justified person is guilty of sin
(as guilty he is more or less every day), and his conscience
is pressed with a sense thereof, as that only thing which
can endanger or intercept his justified estate, his favour with
God, and title unto glory, he betakes himself unto, or ought
so to do, for the continuance of his state, and pardon of his
sins, what he pleadeth unto that purpose, and what is avail-

184 THE DOCTRINE OF

able thereunto. That this is not his own obedience, his
personal righteousness, or fulfilling the condition of the new
covenant, is evident, from (1.) The experience of believers
themselves; (2.) Testimony of Scripture; and (3.) The ex-
ample of them whose cases are recorded therein.

1. Let the experience of them that do believe be inquired
into; for their consciences are continually exercised herein.
What is it that they betake themselves unto, what is it that
they plead with God, for the continuance of the pardon of
their sins, and the acceptance of their persons before him ?
Is it any thing but sovereign grace and mercy, through the
blood of Christ? Are not all the arguments which they
plead unto this end, taken from the topics, of the name of
God, his mercy, grace, faithfulness, tender compassion, co-
venant and promises, all manifested, and exercised in and
through the Lord Christ and his mediation alone ? Do they
not herein place their only trust and confidence for this end,
that their sins may be pardoned, and their persons, though
every way unworthy in themselves, be accepted with God ?
Doth any other thought enter into their hearts ? Do they
plead their own righteousness, obedience and duties to this
purpose ? Do they leave the prayer of the publican, and be-
take themselves unto that of the Pharisee ? And is it not
of faith alone, which is that grace whereby they apply them-
selves unto the mercy or grace of God through the media-
tion of Christ? It is true that faith herein, work eth and
acteth itself in and by godly sorrow^ repentance, humiliation,
self-judging, and abhorrency, fervency in prayer and sup-
plications, with an humble waiting for an answer of peace
from God, with engagements unto renewed obedience. But
it is faith alone that makes applications unto grace in the
blood of Christ, for the continuation of our justified estate,
expressing itself in those other ways and effects mentioned,
from none of which a believing soul doth expect the mercy
aimed at.

2. The Scripture expressly doth declare this to be the
only way of the continuation of our justification. 1 John ii.
1, 2. * These things write I unto you, that ye sin not. And
if any man sin we have an advocate with the Father, Jesus
Christ the righteous ; and he is the propitiation for our
sins.* It is required of those that are justified, that they sin

JUSTIFICATION BY FAITH. 185

not; it is their duty not to sin ; but yet it is not so required
of them, as that if in any thing they fail of their duty they
should immediately lose the privilege of their justification.
Wherefore, on a supposition of sin, if any man sin (as there
is no man that liveth and sinneth not), what way is prescrib-
ed for such persons to take, what are they to apply them-
selves unto, that their sin may be pardoned, and their ac-
ceptance w^ith God continued ; that is, for the continuation
of their justification? The course in this case directed unto
by the apostle, is none other but the application of our souls
by faith unto the Lord Christ, as our advocate with the Fa-
ther, on the account of the propitiation that he hath made
for our sins. Under the consideration of this double act of
his sacerdotal office, his oblation and intercession, he is the
object of our faith in our absolute justification, and so he is
as unto the continuation of it. So our whole progress in
our justified estate in all the degrees of it is ascribed unto
faith alone.

It is no part of our inquiry, what God requireth of them
that are justified. There is no grace, no duty for the sub-
stance of them, nor for the manner of their performance,
that are required either by the law or the gospel, but they
are obliged unto them. Where they are omitted, we acknow-
ledge that the guilt of sin is contracted, and that attended
with such aggravations, as some will not own or allow to be
confessed unto God himself. Hence, in particular, the faith
and grace of believers, do constantly and deeply exercise
themselves in godly sorrow, repentance, humiliation for sin,
and confession of it before God, upon their apprehensions
of its guilt. And these duties are so far necessary unto the
continuation of our justification, as that a justified estate
cannot consist with the sins and vices that are opposite unto
them. So the apostle affirms, that ' if we live after the flesh,
we shall die;' Rom viii. 13. He that doth not carefully
avoid falling into the fire or water, or other things immedi-
ately destructive of life natural, cannot live. But these are
not the things whereon life doth depend. Nor have the best
of our duties any other respect unto the continuation of our
justification, but only as in them we are preserved from those
things which are contrary unto it, and destructive of it. But
the sole question is upon what the continuation of our justi-

]86 THE DOCTRINE OF

fication doth depend, not concerning what duties are re-
quired of us, in the way of our obedience. If this be that
which is intended in this position, the continuation of our
justification depends on our own obedience and good works,
or that our own obedience and good works are the condition
of the continuation of our justification, namely, that God
doth indispensably require good works and obedience in all
that are justified, so that a justified estate is inconsistent
with the neglect of them ; it is readily granted, and I shall
never contend with any about the way whereby they choose
to express the conceptions of their minds. But if it be in-
quired what it is whereby we immediately concur in a v/ay of
duty unto the continuation of our justified estate, that is, the
pardon of our sins and acceptance with God, we say it is
faith alone. For the * just shall live by faith ;' Rom. i. 17.
And as the apostle applies this divine testimony to prove
our first or absolute justification to be by faith alone; so
doth he also apply it unto the continuation of our justifica-
tion, as that which is by the same means only, Heb. x.
38, 39. * Now the just shall live by faith : but if any man
draw back, my soul shall have no pleasure in him. But we
are not of them that draw back unto perdition : but of them
that believe, unto the saving of the soul.' The drawing back
to perdition includes the loss of a justified estate really so
or in profession. In opposition thereunto the apostle placeth
' believing unto the saving of the soul ;' that is, unto the
continuation of justification unto the end. And herein it is,
that the just live by faith, and the loss of this life can only
be by unbelief. So the ' life which we now live in the flesh,
is by the faith of the Son of God, who loved us, and gave
himself for us ;' Gal. ii. 20. The life which we now lead in
the flesh, is the continuation of our justification, a life of
righteousness and acceptation with God, in opposition unto
a life by the works of the law, as the next words declare ;
ver. 21. * I do not frustrate the grace of God, for if righ-
teousness came by the law, then is Christ dead in vain;' and
this life is by faith in Christ, as ' he loved us, and gave him-
self for us,' that is, as he was a propitiation for our sins.
This then is the only way, means, and cause on our part of
the preservation of this life, of the continuance of our justi-
fication ; and herein are we kept by the power of God through

JUSTIFICATION BY FAITH. 187

faith unto salvation. Again ; if the continuation of our jus-
tification dependeth on our own works of obedience, then is
the righteousness of Christ imputed unto us only with re-
spect unto our justification at first, or our first justification
as some speak. And this indeed is the doctrine of the Ro-
man school. They teach that the righteousness of Christ is
so far imputed unto us, that on the account thereof God
gives unto us justifying grace, and thereby the remission of
sin in their sense, whence they allow it the meritorious cause
of our justification. But on a supposition thereof, or the
reception of that grace, v/e are continued to be justified be-
fore God by the works we perform by virtue of that grace
received. And though some of them rise so high as to af-
firm, that this grace and the works of it, need no farther
respect unto the righteousness of Christ, to deserve our se-
cond justification and life eternal ; as doth Vasquez ex-
pressly, in 1, 2. q. 114. Disp. 222. cap. 3, yet many of
them affirm that it is still from the consideration of the merit
of Christ that they are so meritorious. And the same, for
the substance of it, is the judgment of some of them, who
affirm the continuation of our justification to depend on our
own works, setting aside that ambiguous term of merit. For
it is on the account of the righteousness of Christ they say,
that our own works, or imperfect obedience, is so accepted
with God, as that the continuation of our justification de-
pends thereon. But the apostle gives us another account
hereof; Rom. v. 1 — 3. For he distinguisheth three things ;
1. Our access into the grace of God. 2. Our standing in that
grace. 3. Our glorying in that station 'against all opposi-
tion. By the first he expresseth our absolute justification ;
by the second, our continuation in the state whereinto we
are admitted thereby ; and by the third, the assurance of
that continuation, notwithstanding all the oppositions we
meet withal. And all these he ascribeth equally unto faith,
without the intermixture of any other cause or condition.
And other places express to the same purpose might be
pleaded.

3. The examples of them that did believe and were jus-
tified which are recorded in the Scripture, do all bear wit-
ness unto the same truth. The continuation of the justifi-
cation of Abraham before God, is declared to have been by

188 THE DOCTRINE OF

faith only; Rom. iv. 3. For the instance of his justification
given by the apostle from Gen xv. 6. was long after he was
justified absolutely. And if our first justification, and the
continuation of it, did not depend absolutely on the same
cause, the instance of the one could not be produced for a
proof of the way and means of the other, as here they are.
And David, when a justified believer, not only placeth the
blessedness of man in the free remission of sins, in opposi-
tion unto his own works in general ; Rom. iv. 6, 7. but in
his own particular case, ascribeth the continuation of his
justification and acceptation before God, unto grace, mercy,
and forgiveness alone, which are no otherwise received but
by faith. Psal. cxxx. 3 — 5. cxliii. 2. All other works and
duties of obedience do accompany faith in the continuation
of our justified estate, as necessary effects and fruits of it,
but not as causes, means, or conditions whereon that effect
is suspended. It is patient waiting by faith, that brings in
the full accomplishment of the promises ; Heb. vi. 12. 16.
Wherefore, there is but one justification, and that of one
kind only, wherein we are concerned in this disputation.
The Scripture makes mention of no more ; and that is the
justification of an ungodly person by faith. Nor shall we
admit of the consideration of any other. For if there be a
second justification, it must be of the same kind with the
first or of another ; if it be of the same kind, then the same
person is often justified with the same kind of justification,
or at least more than once ; and so on just reason ought to
be often baptized ; if it be not of the same kind, then the
same person is justified before God with two sorts of justifi-
cation, of both which the Scripture is utterly silent. And
the continuation of our justification depends solely on the
same causes with our justification itself.

JUSTIFICATIOX BY FAITH. 189

CHAP. VI.

Evangelical personal righteousness, the nature and use of it. Final jud-g^
ment, and its respect unto justification.

The things which we have discoursed concerning the first
and second justification, and concerning the continuation
of justification, have no other design, but only to clear the
principal subject whereof we treat, from what doth not ne-
cessarily belong unto it. For until all things that are either
really heterogeneous or otherwise superfluous, are separated
from it, we cannot understand aright the true state of the
question about the nature and causes of our justification
before God. For we intend one only justification, namely,
that whereby God at once freely by his grace justifieth a
convinced sinner through faith in the blood of Christ.
Whatever else any will be pleased to call justification, we
are not concerned in it, nor are the consciences of them
that believe. To the same purpose we must therefore
briefly also consider what is usually disputed about our
own personal righteousness, with a justification thereon, as
also what is called sentential justification at the day of judg-
ment. And I shall treat no farther of them in this place,
but only as it is necessary to free the principal subject un-
der consideration, from being intermixed with them, as
really it is not concerned in them. For what influence our
own personal righteousness hath into our justification before
God, will be afterward particularly examined. Here we
shall only consider such a notion of it, as seems to interfere
with it, and disturb the right understanding of it. But yet
I say concerning this also, that it rather belongs unto the
difference that will be among us in the expression of our
conceptions about spiritual things whilst we know but in
part, than unto the substance of the doctrine itself. And
on such differences no breach of charity can ensue, whilst
there is a mutual grant of that liberty of mind, without
which it will not be preserved one moment.

It is therefore by some apprehended that there is an
evangelical justification, upon our evangelical personal righ-

190 THE DOCTRINE OF

teousness. This they distinguish from that justification
which is by faith through the imputation of the righteous-
ness of Christ, in the sense wherein they do allow it. For
the righteousness of Christ, is our legal righteousness,
whereby we have pardon of sin, and acquitment from the
sentence of the law, on the account of his satisfaction and
merit. But moreover, they say, that as there is a personal
inherent righteousness required of us, so there is a justifi-
cation by the gospel thereon. For by our faith, and the plea
of it, we are justified from the charge of unbelief; by our
sincerity, and the plea of it, we are justified from the charge
of hypocrisy ; and so by all other graces and duties from
the charge of the contrary sins in commission or omission,
so far as such sins are inconsistent with the terms of the
covenant of grace. How this difFereth from the second jus-
tification before God, which some say we have by works,
on the supposition of the pardon of sin for the satisfaction of
Christ, and the infusion of a habit of grace enabling us to
perform those works, is declared by those who so express
themselves.

Some add, that this inherent, personal, evangelical righ-
teousness, is the condition on our part of our legal righte-
ousness, or of the imputation of the righteousness of Christ
unto our justification, or the pardon of sin. And those by
whom the satisfaction and merit of Christ are denied, make
it the only and whole condition of our absolute justification
before God. So speak all the Socinians constantly. For
they deny our obedience unto Christ to be either the meri-
torious or efficient cause of our justification ; only they
say it is the condition of it, without which God hath decreed
that we shall not be made partakers of the benefit thereof.
So doth Socinus himself, De Justificat. p. 17. 'Sunt opera
nostra, id est, ut dictum fuit, obedientia quam Christo prse-
stamus, licet nee efficiens nee meritoria, tamen causa est
(ut vocant) sine qua non, justificationis coram Deo, atque
seternse nostras.' Again, p. 14. inter Opuscul. ' Ut caven-
dum est ne vitse sanctitatem atque innocentiam effectum
justificationis nostras coram Deo esse credamus, neque
illam nostras coram Deo justificationis causam efficientem
aut impulsivam esse afiirmemus ; sed tantummodo causam
sine qua eam justificationem nobis non contingere decrevit

JUSTIFICATION BY FAITH. 191

Deus.' And in all their discourses to this purpose, they
assert our personal righteousness and holiness, or our obe-
dience unto the commands of Christ, which they make to
be the form and essence of faith, to be the condition where-
on we obtain justification or the remission of sins. And
indeed, considering what their opinion is concerning the
person of Christ, with their denial of his satisfaction and
merit, it is impossible they should frame any other idea of
justification in their minds. But what some among our-
selves intend by a compliance with them herein, who are
not necessitated thereunto by a prepossession with their
opinions about the person and mediation of Christ, I know
not. For as for them, all their notions about grace, coi|-
version to God, justification, and the like articles of our
religion, they are nothing but what they are necessarily
cast upon by their hypothesis about the person of Christ.

At present I shall only inquire into that peculiar evan-
gelical justification which is asserted to be the effect of our
own personal righteousness, or to be granted us thereon.
And hereunto we may observe,

1. That God doth require in and by the gospel a sincere
obedience of all that do believe, to be performed in and by
their own persons, though through the aids of grace sup-
plied unto them by Jesus Christ. He requireth indeed obe-
dience, duties, and works of righteousness in and of all per-
sons whatever. But the consideration of them which are
performed before believing, is excluded by all from any
causality or interest in our justification before God. At
least whatever any may discourse of the necessity of such
works in a way of preparation unto believing (whereunto we
have spoken before), none bring them into the verge of
works evangelical, or obedience of faith, which would im-
ply a contradiction. But that the works inquired after are
necessary unto all believers, is granted by all ; on what
grounds and unto what ends, we shall inquire afterward ;
they are declared, Eph. ii. 10.

2. It is hkewise granted that believers, from the perform-
ance of this obedience, or these works of righteousness are
denominated righteous in the Scripture, and are personally
and internally righteous ; Luke i. 6. 1 John iii. 7. But yet
this denomination is nowhere given unto them, with respect

192 THE DOCTRINE OF

unto grace habitually inherent, but unto the effects of it in
duties of obedience, as in the places mentioned. * They were
both righteous before God, walking in all the commandments
and ordinances of the Lord blameless/ The latter words give
the reason of the former, or their being esteemed righteous
before God. And ' he that doeth righteousness is righteous ;'
the denomination is from doing. And Bellarmine, endea-
vouring to prove that it is habitual not actual righteousness,
which is as he speaks, the formal cause of our justification
before God, could not produce one testimony of Scripture
wherein any one is denominated righteous from habitual
righteousness. De Justificat. lib. ii. cap. 15. But is forced to
attempt the proof of it with this absurd argument, namely,
that * we are justified by the sacraments, which do not work
in us actual but habitual righteousness.' And this is suffi-
cient to discover the insufficiency of a pretence for any in-
terest of our own righteousness from this denomination of
being righteous thereby, seeing it hath not respect unto that
which is the principal part thereof.

3. This inherent righteousness, taking it for that which
is habitual and actual, is the same with our sanctification ;
neither is there any difference between them, only they are
diverse names of the same thing. For our sanctification is
the inherent renovation of our natures, exerting and acting
itself in newness of life, or obedience unto God in Christ,
and works of righteousness. But sanctification and justifi-
cation are in the Scripture perpetually distinguished, what-
ever respect of causality the one of them may have unto the
other. And those who do confound them, as the Papists do,
do not so much dispute about the nature of justification, as
endeavour to prove that indeed there is no such thing as
justification at all. For that which would serve most to en-
force it, namely, the pardon of sin, they place in the exclu-
sion and extinction of it, by the infusion of inherent grace,
which doth not belong unto justification.

4. By this inherent personal righteousness, we may be
said several ways to be justified. As, (1.) In our own con-
sciences, inasmuch as it is an evidence in us and unto us,
of our participation of the grace of God in Christ Jesus, and
of our acceptance with him, which hath no small influence
into our peace. So speaks the apostle ; * Our rejoicing is

JUSTIFICATION BY FAITH. 193

this, the testimony of our conscience, that in simplicity and
godly sincerity, not with fleshly wisdom, but by the grace of
God, we have had our conversation in the world,' 2 Cor. i.
12. who yet disclaims any confidence therein as unto his jus-
.tification before God. For, saith he, ' although I know no-
thing by myself, yet am I not thereby justified \ 1 Cor. iv. 4.
(2.) Hereby may we be said to be 'justified before men ;' that
is, acquitted of evils laid unto our charge, and approved as
righteous and unblamable. For, the state of things is so in
the world, as that the professors of the gospel ever were and
ever will be, evil spoken of as evil doers. The rule given
them to acquit themselves, so as that at length they may be
acquitted and justified by all that are not absolutely blinded
and hardened in wickedness, is that of a holy and fruitful
walking, in abounding in good works ; 1 Pet. ii. 12. iii. 16.
And so is it with respect unto the church, that we be not
judged dead, barren professors, but such as have been made
partakers of the like precious faith with others. ' Shew me
thy faith by thy works;* James ii. Wherefore, (3.) This
righteousness is pleadable unto our justification against all
the charges of Satan, who is the great accuser of the bre-
thren, of all that believe. Whether he manage his charge
privately in our consciences, which is as it were before God,
as he charged Job, or by his instruments in all manner of
reproaches and calumnies, whereof some in this age have
had experience in an eminent manner, this righteousness is
pleadable unto our justification.

On a supposition of these things, wherein our personal
righteousness is allowed its proper place and use (as shall
afterward be more fully declared), 1 do not understand that
there is an evangelical justification whereby believers are by
and on the account of this personal inherent righteousness
justified in the sight of God ; nor doth the imputation of the
righteousness of Christ unto our absolute justification before
him depend thereon. For,

1. None have this personal righteousness but they are
antecedently justified in the sight of God. It is wholly the
obedience of faith, proceeding from true and saving faith in
God by Jesus Christ. For as it was said before, works be-
fore faith, are as by general consent excluded from any in-
terest in our justification, and we have proved that they are

VOL. XI. o

194 THE DOCTRINE OF

neither conditions of it, dispositions unto it, nor prepara-
tions for it properly so called. But every true believer is
immediately justified on his believing. Nor is there any
moment of time wherein a man is a true believer, according
as faith is required in the gospel, and yet not be justified.
For as he is thereby united unto Christ, v^^hich is the foun-
dation of our justification by him, so the whole Scripture
testifieth, that he that believes is justified ; or that there is an
infallible connexion in the ordination of God between true
faith and justification. Wherefore this personal righteous-
ness cannot be the condition of our justification before God,
seeing it is consequential thereunto. What may be pleaded
in exception hereunto from the supposition of a second jus-
tification, or differing causes of the beginning and continua-
tion of justification, hath been already disproved.

2. Justification before God is a freedom and absolution
from a charge before God, at least it is contained therein.
And the instrument of this charge must either be the law or
the gospel. But neither the law nor the gospel, do before
God, or in the sight of God, charge true believers with un-
belief, hypocrisy, or the like. For * who shall lay any thing
to the charge of God's elect,' who are once justified be-
fore him? Such a charge may be laid against them by Satan,
by the church, sometimes on mistake, by the world, as it
was in the case of Job, against which this righteousness is
pleadable. But what is charged immediately before God, is
charged by God himself, either by the law or the gospel;
and the judgment of God is according unto truth. If this
charge be by the law, by the law we must be justified. But
the plea of sincere obedience will not justify us by the law.
That admits of none in satisfaction unto its demands, but
that w^hich is complete and perfect. And where the gospel
lays any thing unto the charge of any persons before God,
there can be no justification before God, unless we shall
allow the gospel to be the instrument of a false charge. For
what should justify him whom the gospel condemns ? And
if it be a justification by the gospel from the charge of the
law, it renders the death of Christ of no effect. And a jus-
tification without a charge, is not to be supposed.

3. Such a justification as that pretended, is altogether
needless and useless. This may easily be evinced from what

JUSTIFICATION BY FAITH. 195

the Scripture asserts unto our justification in the sight of
God by faith in the blood of Christ. But this hath been
spoken to before on another occasion. Let that be consi-
dered, and it will quickly appear, that there is no place nor
use for this new justification upon our personal righteous-
ness, whether it be supposed antecedent and subordinate
thereunto, or consequential and perfective thereof.

4. This pretended evangelical justification hath not the
nature of any justification that is mentioned in the Scripture ;
that is, neither that by the law, nor that provided in the
gospel. Justification by the law is this ; ' The man that
doth the works of it shall live in them.' This it doth not
pretend unto. And as unto evangelical justification, it is
every way contrary unto it. For therein the charge against
the person to be justified is true; namely, that he hath
sinned, and is come short of the glory of God. In this it
is false, namely, that a believer, is an unbeliever ; a sincere
person, an hypocrite ; one fruitful in good works, altogether
barren. And this false charge is supposed to be exhibited
in the name of God, and before him. Our acquitment in
true evangelical justification is by absolution or pardon of
sin; here by a vindication of our own righteousness. There
the plea of the person to be justified is, guilty; all the world
is become guilty before God ; but here the plea of the person
on his trial is, not guilty; whereon the proofs and evidences
of innocency and righteousness do ensue : but this is a plea
which the law will not admit, and which the gospel disclaims.

5. Ifwe are justified before God on our own personal righte-
ousness, and pronounced righteous by him on the account
thereof, then God enters into judgment with us on some-
thing in ourselves, and acquits us thereon. For justification
is a juridical act in and of that judgment of God which is
according unto truth. But that God should enter into
judgment with us, and justify us with respect unto what he
judgeth on, or our personal righteousness, the psalmist doth
not believe, Psal. cxxx. 2, 3. cxliii. 2. nor did the publican,
Lukexviii.

6. This personal righteousness of ours cannot be said to
be a subordinate righteousness, and subservient unto our
justification by faith in the blood of Christ. For therein
God justifieth the ungodly, and imputeth righteousness

o 2

196 THE DOCTRINE OF

unto him that worketh not. And besides it is expressly ex-
cluded from any consideration in our justification ;Eph.ii.7, 8,

7. This personal inherent righteousness wherewith we
are said to be justified with this evangelical justification, is
our own righteousness. Personal righteousness, and our
own righteousness, are expressions equivalent. But our
own righteousness is not the material cause of any justifi-
cation before God. For, 1. It is unmeet so to be; Isa.
liv. 6. 2. It is directly opposed unto that righteousness
whereby we are justified, as inconsistent with it unto that
end; Phil. iii. 9. Rom. x. 3, 4.

It will be said that our own righteousness is the righte-
ousness of the law ; but this personal righteousness is evan-
gelical. But, 1. It will be hard to prove, that our per-
sonal righteousness is any other but our own righteousness ;
and our own righteousness is expressly rejected from any
interest in our justification, in the places quoted. 2. That
righteousness which is evangelical in respect of its efficient
cause, its motives and some especial ends, is legal in respect
of the formal reason of it, and our obligation unto it. For
there is no instance of duty belonging unto it, but in general
we are obliged unto its performance by virtue of the first
commandment, to * take the Lord for our God.' Acknow-
ledging therein his essential verity and sovereign authority ;
we are obliged to believe all that he shall reveal, and to
obey in all that he shall command. 3. The good works re-
jected from any interest in our justification, are those
whereunto we are ' created in Christ Jesus ;' Eph. ii. 8, 9.
the * works of righteousness which we have done,' Tit. iii. 5.
wherein the Gentiles are concerned, who never sought for
righteousness by the works of the law ; Rom. ix. 30. But
it will yet be said that these things are evident in themselves.
God doth require an evangelical righteousness in all that
do believe. This Christ is not, nor is it the righteousness
of Christ. He may be said to be our legal righteousness,
but our evangelical righteousness he is not. And so far
as we are righteous with any righteousness, so far we are
justified by it. For according unto this evangelical righte-
ousness, we must be tried ; if we have it we shall be ac-
quitted, and if we have it not, we shall be condemned.
There is therefore a justification according unto it.

JUSTIFICATION BY rAlTH. 197

I answer, 1. According to some authors or maintain-
ers of this opinion, I see not but that the Lord Christ is as
much our evangelical righteousness, as he is our legal. For
our legal righteousness he is not, in their judgment, by a
proper imputation of his righteousness unto us, but by the
communication of the fruits of what he did and suffered
for us. And so he is our evangelical righteousness also.
For our sanctification is an effect or fruit of what he did
and suffered for us ; Eph. v. 25, 26. Tit. ii. 14.

2. None have this evangelical righteousness, but those
who are in order of nature at least, justified before they ac-
tually have it. For it is that which is required of all that
do believe, and are justified thereon. And we need not
much inquire how a man is justified, after he is justified.

3. God hath not appointed this personal righteousness
in order unto our justification before him in this life, though
he have appointed it to evidence our justification before
others, and even in his sight, as shall be declared. He ac-
cepts of it, approves of it, upon the account of the free jus-
tification of the person, in and by whom it is wrought. So
he had respect unto Abel and his offering. But we are not
acquitted by it from any real charge in the sight of God,
nor do receive remission of sins on the account of it. And
those who place the whole of justification in the remission
of sins, making this personal righteousness the condition o£
it, as the Socinians do, leave not any place for the righte-
ousness of Christ in our justification.

4. If we are in any sense justified hereby in the sight of
God, we have whereof to boast before him. We may not
have so absolutely and with respect unto merit, yet we have
so comparatively, and in respect of others, who cannot
make the same plea for their justification. But all boasting
is excluded. And it will not relieve to say, that this per-
sonal righteousness, is of the free grace and gift of God
unto some, and not unto others ; for we must plead it as our
duty, and not as God's grace.

5. Suppose a person freely justified by the grace of God
through faith in the blood of Christ, without respect unto
any works, obedience, or righteousness of his own : we do
freely grant, (1.) That God doth indispensably require per-
sonal obedience of him, which may be called his evangelical

198 THE DOCTRINE OF

righteousness. (2.) That God doth approve of, and accept
in Christ this righteousness so performed. (3.) That hereby
that faith whereby we are justified is evidenced, proved,
manifested, in the sight of God and men. (4.) That this
righteousness is pleadable unto an acquitment against any
charge from Satan, the world, or our own consciences.
(5.) That upon it, we shall be declared righteous at the last
day, and without it none shall so be. And if any shall think
meet from hence to conclude unto an evangelical justifica-
tion, or call God's acceptance of our righteousness by that
name, I shall by no means contend with them. And
wherever this inquiry is made, not how a sinner guilty of
death, and obnoxious unto the curse, shall be pardoned, ac-
quitted, and justified, which is by the righteousness of Christ
alone imputed unto him ; but how a man that professeth
evangelical faith, or faith in Christ, shall be tried, judged,,
and whereon as such he shall be justified, we grant that it is
and must be by his own personal sincere obedience.

And these things are spoken, not with a design to con-
tend with any, or to oppose the opinions of any ; but only
to remove from the principal question in hand, those things
which do not belong unto it.

A very few words will also free our inquiry from any
concernment, in that which is called sentential justification,
at the day of judgment. For of what nature soever it be,
the person concerning whom that sentence is pronounced,
was (1.) actually and completely justified before God in this
world; (2.) make partaker of all the benefits of that justi-
fication, even unto a blessed resurrection in glory ; (* it is
raised in glory ;') 1 Cor. xv. (3.) The souls of the most will
long before have enjoyed a blessed rest with God, abso-
lutely discharged and acquitted from all their labours, and
all their sins ; there remains nothing but an actual admission
of the whole person into eternal glory. Wherefore this
judgment can be no more but declaratory unto the glory of
God, and the everlasting refreshment of them that have be-
lieved. And without reducing of it unto a new justification,,
as it is nowhere called in the Scripture ; the ends of that
solemn judgment, in the manifestation of the wisdom and
righteousness of God, in appointing the way of salvation
by Christ, as well as in giving of the law; the public con-:

JUSTIFICATION BY FAITH. 199

viction of them, by whom the law hath been transgressed
and the gospel despised ; the vindication of the righteous-
ness, power, and wisdom of God in the rule of the world by
his providence, wherein for the most part, his paths unto all
in this life are in the deep, and his footsteps are not known ;
the glory and honour of Jesus Christ, triumphing over all
his enemies, then fully made ' his footstool ;' and the glorious
exaltation of grace in all that do believe, with sundry other
things of an alike tendency unto the ultimate manifestation
of divine glory in the creation and guidance of all things,
are sufficiently manifest.

And hence it appears, how little force there is in that
argument which some pretend to be of so great weight in
this cause. As every one (they say) shall be judged of God
at the last day, in the same way and manner, or on the same
grounds, is he justified of God in this life. But by works
and not by faith alone, every one shall be judged at the last
day ; wherefore by works and not by faith alone every one
is justified before God in this life. For,

1. It is nowhere said that we shall be judged at the last
day, * ex operibus ;' but only that God will render unto men
'secundum opera.' But God doth not justify any in this life
' secundum opera;' being justified freely by his grace, and,
not according to the works of righteousness which we have
done. And we are every where said to be justified in this
life, ' ex fide, per fidem,' but nowhere ' propter fidem ;' or that
God justifieth us * secundum fidem,' by faith ; but not for
our faith, nor according unto our faith. And we are not
to depart from the expressions of the Scripture where such
a difference is constantly observed.

2. It is somewhat strange that a man should be judged at
the last day, and justified in this life, just in the same way
and manner, that is with respect unto faith and works, whea
the Scripture dothconstantly ascribe our justification before
God unto faith without works ; and the judgment at the last
day is said to be according unto works, without any men-
tion of faith.

3. If justification and eternal judgment proceed abso-
lutely on the same grounds, reasons, and causes, then if men
had not done what they shall be condemned fordoing at the
last day, they should have been justified in this life. But

200 THE DOCTRINE OF

many shall be condemned only for sins against the light of
nature, Rom. ii. 12. as never having the w^ritten law or gos-
pel made known unto them. Wherefore unto such persons,
to abstain from sins against the light of nature, would be
suflnicient unto their justification, without any knowledge of
Christ or the gospel.

4. This proposition, that God pardons men their sins,
gives them the adoption of children with a right unto the
heavenly inheritance according to their works ; is not only
foreign to the gospel, but contradictory unto it, and de-
structive of it, as contrary unto all express testimonies of
the Scripture, both in the Old Testament and the New,
where these things are spoken of. But that God judgeth
all men, and rendereth unto all men at the last judgment
according unto their works, is true and affirmed in the
Scripture.

5. In our justification in this life by faith, Christ is con-
sidered as our propitiation and advocate, as he who hath
made atonement for sin, and brought in everlasting righte-
ousness. But at the last day, and in the last judgment, he
is considered only as the judge.

6. The end of God in our justification is the glory of
his grace; Eph. i. 6. But the end of God in the last judg-
ment is the glory of his remunerative righteousness; 2 Tim.
iv. 8.

7. The representation that is made of the final judg-
ment. Matt. vii. and xxv. is only of the visible church. And
therein the plea of faith as to the profession of it is com-
mon unto all, and is equally made by all. Upon that plea
of faith, it is put unto the trial whether it were sincere true
faith or no, or only that which was dead and barren. And
this trial is made solely by the fruits and effects of it, and
otherwise in the public declaration of things unto all, it
cannot be made. Otherwise the faith whereby we are jus-
tified comes not into judgment at the last day. See Jahn
V. 24. with Mark xvi. 16.

JUSTIFICATION BY FAITH. 201

CHAP. VII.

Imputation, and the nature of it ; with the imputation of the
righteousness of Christ in particular.

The first express record of the justification of any sinner
is of Abraham. Others were justified before him from the
beginning, and there is that affirmed of them, which suffi-
ciently evidenceth them so to have been. But this prero-
gative was reserved for the father of the faithful, that his
justification and the express way and manner of it, should
be first entered on the sacred record. So it is Gen. xv. 6.
* He believed in the Lord, and it was counted unto him for
righteousness.' nDi:;m it was ' accounted' unto him, or ' im-
puted'unto him for righteousness. 'EXo7ta3^rj,itwas * counted,
reckoned, imputed.' And it was ' not written for his sake
alone, that it was imputed unto him, but for us also unto
whom it shall be imputed if we believe ;' Rom. iv. 23, 24.
Wherefore the first express declaration of the nature of jus-
tification in the Scripture, affirms it to be by imputation ;
the imputation of somewhat unto righteousness. And this
done in that place and instance, which is recorded on pur-
pose, as the precedent and example of all those that shall
be justified. As he was justified so are we, and no otherwise.
Under the New Testament there was a necessity of a more
full and clear declaration of the doctrine of it. For it is
among the first and most principal parts of that heavenly
mystery of truth which was to be brought to light by the
gospel. And besides there was from the first a strong and
dangerous opposition made unto it. For this matter ofjus-
tification, the doctrine of it, and what necessarily belongs
thereunto, was that whereon the Jewish church broke oflT
from God, refused Christ and the gospel, perishing in their
sins ; as is expressly declared, Rom. ix. 31. x. 3, 4. And
in like manner a dislike of it, an opposition unto it, ever was,
and ever will be, a principle and cause of the apostacy of
any professing church, from Christ and the gospel, that falls
under the power and deceit of them ; as it fell out after-
ward in the churches of the Galatians. But in this state

202 THE DOCTUINE OF

the doctrine of justification was fully declared, stated, and
vindicated by the apostle Paul in a peculiar manner. And
he doth it especially by affirming and proving that we have
the righteousness whereby and wherewith we are justified
by imputation ; or that our justification consists in the non-
imputation of sin, and the imputation of righteousness.

But yet, although the first recorded instance of justi-
fication, and which was so recorded, that it might be an ex-
ample and represent the justification of all that should be
justified unto the end of the world, is expressed by impu-
tation, and righteousness imputed, and the doctrine of it in
that great case, wherein the eternal welfare of the church of
the Jews, or their ruin was concerned, is so expressed by the
apostle ; yet is it so fallen out in our days that nothing in
religion is more maligned, more reproached, more despised,
than the imputation of righteousness unto us, or an imputed
righteousness. A putative righteousness, the shadow of a
dream, a fancy, a mummery, an imagination, say some among
us. An opinion, *fceda, execranda, pernitiosa, detestanda/
saith Socinus. And opposition ariseth unto it every day from
great variety of principles. For those by whom it is op-
posed and rejected can by no means agree what to set up in
the place of it.

However, the weight and importance of this doctrine is
on all hands acknowledged, whether it be true or false. It
is not a dispute about notions, terms, and speculations,
wherein Christian practice is little or not at all concerned
(of which nature many are needlessly contended about), but
such as hath an immediate influence into our whole present
duty, with our eternal welfare or ruin. Those by whom this
imputation of righteousness is rejected, do affirm, that the
faith and doctrine of it, do overthrow the necessity of gospel
obedience, of personal righteousness, and good works,
bringing in antinomianism, a d libertinism in life. Hereon
it must of necessity be destructive of salvation, in those who
believe it, and conform their practice thereunto. And those
on the other hand by whom it is believed, seeing they judge
it impossible that any man should be justified before God
any other way, but by the imputation of the righteousness
of Christ, do accordingly judge, that without it none can be
saved. Hence a learned man of late concludes his discourse

JUSTIFICATION BY FAITH. 203

concerning it. * Hactenus de imputatione justitiae Christi,
sine qua nemo unquam aut salvatus est, aut salvari queat.'
Justificat. Paulin. cap. 8. *Thus far of the imputation of the
righteousness of Christ, without which no man was ever
saved, nor can any so be/ They do not think nor judge,
that all those are excluded from salvation, who cannot ap-
prehend, or do deny the doctrine of the imputation of the
righteousness of Christ, as by them declared. But they
judge that they are so, unto whom that righteousness is not
really imputed ; nor can they do otherwise, whilst they make
it the foundation of all their own acceptation with God and
eternal salvation. These things greatly differ. To believe the
doctrine of it, or not to believe it, as thus or thus explained,
is one thing ; and to enjoy the thing,ornotenjoyit, is another.
I no way doubt, but that many men do receive more grace
from God, than they understand or will own ; and have a
greater efficacy of it in them, than they will believe. Men may
be really saved by that grace which doctrinally they do deny ;
and they may be justified by the imputation of that righte-
ousness which in opinion they deny to be imputed. For
the faith of it is included in that general assent which they
give unto the truth of the gospel, and such an adherence
unto Christ may ensue thereon, as that their mistake of the
way whereby they are saved by him, shall not defraud them
of a real interest therein. And for my part, I must say, that
notwithstanding all the disputes that I see and read about
justification (some whereof are full of offence and scandal), I
do not believe but that the authors of them (if they be not
Socinians throughout, denying the whole merit and satis-
faction of Christ), do really trust unto the mediation of
Christ for the pardon of their sins, and acceptance with God,
and not unto their own works or obedience. Nor will I be-
lieve the contrary, until they expressly declare it. Of the
objection on the other hand, concerning the danger of the
doctrine of the imputation of the righteousness of Christ, in
reference unto the necessity of holiness, and works of righte-
ousness, we must treat afterward.

The judgment of the reformed churches herein is known
unto all, and must be confessed, unless we intend by vain
cavils to increase and perpetuate contentions. Especially
the church of England is in her doctrine express as unto

204 THE DOCTUINf: OF

the imputation of the righteousness of Christ, both active
and passive, as it is usually distinguished. This hath been
of late so fully manifested out of her authentic w^ritings, that
is, the articles of religion, and books of homilies, and other
w^ritings publicly authorized, that it is altogether needless to
give any farther demonstration of it. Those who pretend
themselves to be otherwise minded, are such as I will not
contend withal. For to what purpose is it to dispute with
men who will deny the sun to shine, when they cannot bear
the heat of its beams. Wherefore in what I have to offer
on this subject, I shall not in the least depart from the
ancient doctrine of the church of England ; yea, I have no
design but to declare and vindicate it, as God shall enable.

There are indeed sundry differences among persons
learned, sober, and orthodox (if that term displease not), in
the way and manner of the explication of the doctrine of
justification by the imputation of the righteousness of
Christ, who yet all of them agree in the substance of it, in
all those things wherein the grace of God, the honour of
Christ, and the peace of the souls of men are principally
concerned. As far as it is possible for me, I shall avoid the
concerning of myself at present, in these differences. For
unto what purpose is it to contend about them, whilst the
substance of the doctrine itself is openly opposed and re-
jected ? why should we debate about the order and beau-
tifying of the rooms in a house, whilst fire is set unto the
whole ? when that is well quenched, we may return to the
consideration of the best means for the disposal and use of
the several parts of it.

There are two grand parties by whom the doctrine of jus-
tification by the imputation of the righteousness of Christ is
opposed, namely, the Papists and the Socinians. But they
proceed on different principles, and unto different ends. The
design of the one is to exalt their own merits, of the other,
to destroy the merit of Christ. But besides these who trade
in company, we have many interlopers, who coming in on
their hand, do make bold to borrow from both, as they see
occasion. We shall have to do with them all in our pro-
gress ; not with the persons of any, nor the way and manner
of their expressing themselves, but the opinions of all of them
so far as they are opposite unto the truth. For it is that

JUSTIFICATION BY FAITH. 205

which wise men despise and good men bewail, to see per-
sons pretending unto religion and piety, to cavil at ex-
pressions, to contend about words, to endeavour the fasten-
ing of opinions on men which they own not, and thereon
mutually to revile one another, publishing all to the world,
as some great achievement or victory. This is not the way
to teach the truths of the gospel, nor to promote the edifi-
cation of the church. But in general, the importance of the
cause to be pleaded, the greatness of the opposition that is
made unto the truth, and the high concernment of the souls
of believers, to be rightly instructed in it, do call for a re-
newed declaration and vindication of it. And what I shall
attempt unto this purpose, I do it under this persuasion, that
the life and continuance of any church on the one hand, and
its apostacy or ruin on the other, do depend in an emi-
nent manner on the preservation or rejection of the truth
in this article of religion ; (and I shall add) as it hath been
professed, received, and believed in the church of England
in former days.

The first thing we are to consider is the meaning of
these words * to impute' and 'imputation.' For from a mere
plain declaration hereof, it will appear that sundry things
charged on a supposition of the imputation we plead for,
are vain and groundless, or the charge itself is so.

^wn The word first used to this purpose, signifies ' to think,
to esteem, to judge,' or to ' refer' a thing or matter unto any ;
*'to impute,' or *to be imputed' for good or evil. See Lev. vii.
18. xvii. 4. And Psal. cvi. 31. r^i>l^b \b :iwnn) 'and it was
counted, reckoned, imputed, unto him for righteousness.'
To judge or esteem this or that good or evil, to belong unto
him, to be his. The LXX. express it by XoyiZto and XoyiZofiai ;
as do the writers of the New Testament also. And these are
rendered, by * reputare, imputare, acceptum ferre, tribuere,
assignare, ascribere.' But there is a different signification
among these words ; in particular, to be reputed righteous,
and to have righteousness imputed, differ, as cause and ef-
fect. For that any man be reputed righteous, that is, be
judged or esteemed so to be, there must be a real foundation
of that reputation, or it is a mistake, and not a right judg-
ment ; as a man may be reputed to be wise, who is a fool,
or reputed to be rich, who is a beggar. Wherefore he that

206 IMF. DOCTRIXK Ol

is reputed righteous, must either have a righteousness of
his own, or another antecedently imputed unto him, as the
foundation of that reputation. Wherefore to impute righte-
ousness unto one that hath none of his own, is not to repute
him to be righteous, who is indeed unrighteous, but it is
to communicate a righteousness unto him, that he may
rightly and justly be esteemed, judged, or reputed righteous.
'Imputare,' is a word that the Latin tongue owns in the
sense wherein it is used by divines. *^Optime de pessimis
meruisti, ad quos pervenerit incorrupta rerum fides, magno
authori suo imputata.' Senec. ad Mart. And Plin. lib. 18.
cap. i. In his apology for the earth our common parent,
' nostris earn criminibus urgemus, culpamque nostrara illi
imputamus.*

In their sense, to impute any thing unto another, is if it
be evil, to charge it on him, to burden him with it; so saith
Pliny, we impute our own faults to the earth, or charge them
upon it. If it be good, it is to ascribe it unto him as his
own, whether originally it were so or no; * magno authori
imputata.' Vasquez, in Thom. 22. tom. ii. disp. 132. at-
tempts the sense of the word, but confounds it with ' repu-
tare.' * Imputare aut reputare quidquam alicui, est idem
atque inter ea quae sunt ipsius, et ad eum pertinent, connu-
merare et recensere.' This is * reputare' properly, 'impu-
tare* includes an act antecedent unto this accountins: or
esteeming a thing to belong unto any person.

But whereas that may be imputed unto us which is
really our own antecedently unto that imputation, the word
must needs have a double sense, as it hath in the instances
given out of Latin authors now mentioned. And,

1. To impute unto us that which was really ours, ante-
cedently unto that imputation, includes two things in it :
1. An acknowledgment or judgment, that the thing so im-
puted is really and truly ours, or in us. He that imputes
wisdom or learning unto any man, doth in the first place
acknowledge him to be wise or learned. 2. A dealing with
them according unto it, whether it be good or evil. So when
upon a trial a man is acquitted because he is found righte-
ous; first he is judged and esteemed righteous, and then
dealt with as a righteous person ; his righteousness is im-
puted unto him. See this exemplified. Gen. xxx. 33.

JCSTIFIGATION BY FAITH. 207

2. To impute unto us that which is not our own antece-
dently unto that imputation, includes also in it two things :
(1.) A grant or donation of the thing itself unto us to be
ours, on some just ground and foundation. For a thing
must be made ours, before we can justly be dealt withal ac-
cording unto what is required on the account of it. (2.) A
will of dealing with us, or an actual dealing with us ac-
cording unto that which is so made ours. For in this matter
whereof we treat, the most holy and righteous God, doth not
justify any, that is, absolve them from sin, pronounce them
righteous, and thereon grant unto them right and title unto
eternal life, but upon the interveniency of a true and com-
plete righteousness, truly and completely made the righte-
ousness of them that are to be justified, in order of nature
antecedently unto their justification . But these things will
be yet made more clear by instances, and it is necessary
they should be so.

1. There is an imputation unto us of that which is really
our own, inherent in us, performed by us, antecedently unto
that imputation, and this whether it be evil or good. The
rule and nature hereof is given and expressed ; Ezek. xviii.20.
^The righteousness of the righteous shall be upon him, the
wickedness of the wicked shall be upon him.' Instances we
have of both sorts. 1. In the imputation of sin, when
the person guilty of it, is so judged and reckoned a sinner,
as to be dealt withal accordingly. This imputation Shimei
deprecated ; 2 Sam. xix. 19. He said unto the king, ' Let
not my Lord impute iniquity unto me,' (py *nx '^"aii^ri'-^l^
the word used in the expression of the imputation of righ-
teousness. Gen. XV. 6.) neither do thou remember what
thy servant did perversely: for thy servant doth know
that I have sinned.' He was guilty, and acknowledged his
guilt, but deprecates the imputation of it, in such a sen-
tence concerning him, as his sin deserved. So Stephen de-
precated the imputation of sin unto them that stoned him,
whereof they were really guilty ; Acts vii. 60. * Lay not this
sin to their charge :' impute it not unto them. As on the
other side, Zechariah the son of Jehoiada, who died in the
same cause, and the same kind of death with Stephen, prayed
that the sin of those which slew him might be charged on
them; 2 Chron. xxiv. 22. Wherefore to impute sin, is to

208 THE DOCTRINE OF

lay it unto the charge of any, and to deal with them ac-
cording unto its desert.

To impute that which is good unto any, is to judge and
acknowledge it so to be theirs and thereon to deal with
them in whom it is, according unto its respect unto the law
of God. The 'righteousness of the righteous shall be upon
him.' So Jacob provided that his ' righteousness should
answer for him ;' Gen. xxx. 33. And we have an instance
of it in God's dealing with men, Psal. cvi. 31. 'Then stood
up Phineas and executed judgment, and it was imputed
unto him for righteousness.' Notwithstanding it seemed
that he had not sufficient warrant for what he did, yet God
that knew his heart, and what guidance of his own Spirit he
was under, approved his fact as righteous, and gave him a
reward testifying that approbation.

Concerning this imputation it must be observed, that
whatever is our own antecedently thereunto, which is an act
of God thereon, can never be imputed unto us for any thing
more or less than what it is really in itself. For this impu-
tation consists of two parts, or two things concur thereunto.
1. A judgment of the thing to be ours, to be in us, or to
belong unto us. 2. A will of dealing with us, or an actual
dealing with us according unto it. Wherefore in the im-
putation of any thing unto us, which is ours, God esteem-
eth it not to be other than it is. He doth not esteem that
to be a perfect righteousness which is imperfect ; so to do
might argue either a mistake of the thing judged on, or per-
verseness in the judgment itself upon it. Wherefore if, as
some say, our own faith and obedience are imputed unto us
for righteousness, seeing they are imperfect they must be
imputed unto us for an imperfect righteousness and not for
that which is perfect. For that judgment of God which is
according unto truth, is in this imputation. And the im-
putation of an imperfect righteousness unto us, esteeming
it only as such, will stand us in little stead in this matter.
And the acceptilation which some plead (traducing a fiction
inhuman laws, to interpret the mystery of the gospel), doth
not only overthrow all imputation, but the satisfaction and
merit of Christ also. And it must be observed, that this
imputation is a mere act of justice, without any mixture of
grace, as the apostle declares ; Rom. xi. 6. For it consists

JUSTIFICATION BY FAITH. 209

of these two parts. 1. An acknowledging and judging
that to be in us which is truly so. 2. A will of dealing
with us according unto it; both which are acts of justice.

2. The imputation unto us of that which is not our own,
antecedently unto that imputation, at least not in the same
manner as it is afterward, is various also, as unto the
grounds and causes that it proceeds upon. Only it must
be observed, that no imputation of this kind, is to account
them, unto whom any thing is imputed, to have done the
things themselves which are imputed unto them. That
were not to impute but to err in judgment, and indeed ut-
terly to overthrow the whole nature of gracious imputation.
But it is to make that to be ours by imputation, which was
not ours before, unto all ends and purposes whereunto it
would have served, if it had been our own, without any such
imputation.

It is therefore a manifest mistake of their own which
some make the ground of a charge on the doctrine of impu-
tation. For they say, if our sins were imputed unto Christ,
then must he be esteemed to have done what we have done
amiss, and so be the greatest sinner that ever was ; and on
the other side, if his righteousness be imputed unto us, then
are we esteemed to have done what he did, and so to stand
in no need of the pardon of sin. But this is contrary unto
the nature of imputation, which proceeds on no such judg-
ment, but on the contrary, that we ourselves have done
nothing of what is imputed unto us : nor Christ any thing
of what was imputed unto him.

To declare more distinctly the nature of this imputation,
I shall consider the several kinds of it, or rather the several
grounds whence it proceeds. For this imputation unto us,
of what is not our own antecedent unto that imputation,
may be either, 1 . * Ex justitia ;' or, 2. * Ex voluntaria spon-
sione ;' or, 3. * Ex injuria;' or, 4. * Ex gratia;' all which
shall be exemplified. I do not place them thus distinctly,
as if they might not some of them concur in the same
imputation, which I shall manifest that they do. But I shall
refer the several kinds of imputation, unto that which is the
next cause of every one.

1 . Things that are not our own originally, personally, inhe-
rently, may yetbe imputed unto us ' ex justitia,' by the rule of

VOL. XI. P

210 THE DOCTRINE OF

righteousness. And this may be done upon a double re-
lation unto those whose they are ; 1. Federal. 2. Natural.
1. Thinos done by one may be imputed unto others,
'propter relationem foederalem/ because of a covenant re-
lation between them. So the sin of Adam was, and is im-
puted unto all his posterity, as we shall afterward more
fully declare. And the ground hereof is, that we stood all
in the same covenant with him, who was our head and re-
presentative therein. The corruption and depravation of
nature which we derive from Adam is imputed unto us, with
the first kind of imputation, namely, of that which is ours
antecedently unto that imputation. But his actual sin is
imputed unto us, as that which becomes ours by that impu-
tation, which before it was not. Hence, saith Bellarmine
himself; *Peccatum Adami ita posteris omnibus imputatur,
ac si omnes idem peccatum patravissent.' De Amiss. Grat.
lib. iv. cap. 10. *The sin of Adam is so imputed unto all his
posterity, as if they had all committed the same sin.' And
he gives us herein the true nature of imputation, which he
fiercely disputes against in his books of justification. For
the imputation of that sin unto us, as if we had committed
it, which he acknowledgeth, includes both a transcription of
that sin unto us, and a dealing with us, as if we had com-
mitted it ; which is the doctrine of the apostle, Rom. v.

2. There is an imputation of sin unto others, 'ex justitia
propter relationem naturalem,' on the account of a natural
relation between them, and those who had actually con-
tracted the guilt of it. But this is so only with respect
unto some outward temporary effects of it. So God speaks
concerning the children of the rebellious Israelites in the
wilderness. 'Your children shall wander in the wilderness
forty years, and bear your whoredoms ;' Numb. xiv. 33.
Your sin shall be so far imputed unto your children, because
of their relation unto you, and your interest in them, as that
they shall suffer for them in an afflictive condition in the
wilderness. And this was just, because of the relation
between them ; as the same procedure of divine justice is
frequently declared in other places of the Scripture. So
where there is a due foundation of it, imputation is an act of
justice.

2. Imputation mayjustly ensue, 'exvoluntaria sponsione;'

JUSTIFICATION BY FAITH. 211

when one freely and wi llingly undertakes to answer for another.
An illustrious instance hereof we have in that passage of the
apostle unto Philemon, in the behalf of Onesimus, ver. 18.
' If he have wronged thee, or oweth thee ought, tovto ejuLoi
iXXoyei, impute it unto me/ put it on my account. He sup-
poseth that Philemon might have a double action against
Onesimus. 1. ' Injuriarum,' of wrongs ; d da n ri^LKr}(ri ere, * if
he hath dealt unjustly with thee' or by thee, if he hath so
wronged thee as to render himself obnoxious unto punish-
ment. 2. ' Damn!,' or of loss ; rj 6(I)ei\h, * if he oweth thee
ought,' be a debtor unto thee, which made him liable to
payment or restitution. In this state the apostle inter-
poseth himself by a voluntary sponsion, to undertake for
Onesimus. *I Paul have written it with my own hand,'
eyib aTTOTiaio I Paul will answer for the whole. And this he
did by the transcription of both the debts of Onesimus unto
himself; for the crime was of that nature as might be taken
away by compurgation, being not capital. And the impu-
tation of them unto him, was made just by his voluntary
undertaking of them. Account me, saith he, the person
that hath done these things ; and I will make satisfaction,
so that nothing be charged on Onesimus. So Judah volun-
tarily undertook unto Jacob, for the safety of Benjamin, and
obliged himself unto perpetual guilt in case of failure ; Gen.
xliii. 9. ' I will be surety for him, of my hand shalt thou
require him, if I bring him not unto thee, and set him before
thee,' Q'D^n-!?D l'? >nKDm ' I will sin,' or be a sinner before
thee always ; be guilty, and as we say, bear the blame. So
he expresseth himself again unto Joseph, chap. xliv. 32. It
seems this is the nature and office of a surety ; what he un-
dertook for, is justly to be required at his hand, as if he
had been originally and personally concerned in it. And
this voluntary sponsion was one ground of the imputation
of our sin unto Christ. He took on him the person of the
whole church that had sinned, to answer for what they had
done against God and the law. Hence that imputation was
' fundamentaliter ex compacto, ex voluntaria sponsione ;'
it had its foundation in his voluntary undertaking. But
on supposition hereof, it was actually ' ex justitia,' it being
righteous that he should answer for it, and make good what

p 2

212 THE DOCTRINE OF

he had so undertaken, the glory of God's righteousness and
holiness being greatly concerned herein.

3. There is an imputation, 'ex injuria;' when that is
laid unto the charge of any, whereof he is not guilty ; so
Bathsheba says unto David ; * it shall come to pass that
when my Lord the king shall sleep with his fathers, that I
and my son Solomon shall be CD>^<IDn sinners ;' 1 Kings i. 21.
shall be dealt with as offenders, as guilty persons, have sin
imputed unto us, on one pretence or other, unto our de-
struction. We shall be sinners ; be esteemed so, and be
dealt withal accordingly. And we may see that in the
phrase of the Scripture the denomination of sinners, fol-
loweth the imputation, as well as the inhesion of sin ; which
will give light unto that place of the apostle, *he was made
sin for us ;' 2 Cor. v. 21. This kind of imputation hath no
place in the judgment of God. It is far from him, that the
righteous should be as the wicked.

4. There is an imputation, ' ex mera gratia,' of mere
grace and favour. And this is, when that which antece-
dently unto this imputation was no way ours, not inherent
in us, not performed by us, which we had no right nor
title unto, is granted unto us, made ours, so as that we are
judged of, and dealt with according unto it. This is that
imputation in both branches of it, negative in the non-im-
putation of sin, and positive in the imputation of righteous-
ness, which the apostle so vehemently pleads for, and so
frequently asserteth, Rom. iv. For he both affirms the
thing itself, and declares that it is of mere grace, without
respect unto any thing within ourselves. And if this kind
of imputation cannot be fully exemplified in any other in-
stance, but this alone, whereof we treat, it is because the
foundation of it in the mediation of Christ is singular, and
that which there is nothing to parallel in any other case
among men.

From whiat hath been discoursed concerning the "nature
and grounds of imputation, sundry things are made evident,
which contribute much light unto the truth which we plead
for, at least unto the right understanding and stating of the
matter under debate. As

1. The difference is plain between the imputation of any

JUSTIFICATION BY FAITH. 213

works of our own unto us, and the imputation of the righte-
ousness of faith without works. For the imputation of
works unto us, be they what they will, be it faith itself as
a work of obedience in us, is the imputation of that which
was ours, before such imputation. But the imputation of
the righteousness of faith, or the righteousness of God
which is by faith, is the imputation of that which is made
ours by virtue of that imputation. And these two impu-
tations differ in their whole kind. The one is a judging of
that to be in us, which indeed is so, and is ours, before that
judgment be passed concerning it, the other is a communi-
cation of that unto us, which before was not ours. And no
man can make sense of the apostle's discourse, that is, he
cannot understand any thing of it, if he acknowledge not
that the righteousness he treats of is made ours by impu-
tation, and was not ours, antecedently thereunto.

2. The imputation of works, of what sort soever they be,
of faith itself as a work, and all the obedience of faith, is
' ex justitia,' and not ' ex gratia :' of right and not of grace.
However the bestowing of faith on us, and the working of
obedience in us, may be of grace ; yet the imputation of
them unto us, as in us, and as ours, is an act of justice.
For this imputation, as was shewed, is nothing but a judg-
ment that such and such things are in us, or are ours, which
truly and really are so, with a treating of us according unto
them. This is an act of justice, as it appears in the de-
scription given of that imputation. But the imputation of
righteousness mentioned by the apostle is as unto us * ex
mera gratia,* of mere grace, as he fully declares, ddypeav ry
xd^iTL avTov. And moreover he declares, that these two
sorts of imputation are inconsistent and not capable of any
composition, so that any thing should be partly of the one,
and partly of the other, Rom. xi. 6. ' If by grace, then it is
no more of works, otherwise grace is no more grace ; but
if it be of works, then it is no more grace; otherwise works
is no more works.* For instance ; if faith itself as a work of
ours be imputed unto us, it being ours antecedently unto
that imputation, it is but an acknowledgment of it to be in
us and ours, with an ascription of it unto us for what it is.
For the ascription of any thing unto us for what it is not, is
not imputation but mistake. But this is an imputation 'ex

214 THE DOCTRINE OF

justitia,' of works ; and so that which is of mere grace, can
have no place, by the apostle's rule. So the imputation
unto us of what is in us, is exclusive of grace, in the apo-
stle's sense. And on the other hand, if the righteousness
of Christ be imputed unto us, it must be ' ex mera gratia ;'
of mere grace ; for that is imputed unto us, which was not
ours, antecedently unto that imputation, and so is commu-
nicated unto us thereby. And here is no place for works,
nor for any pretence of them. In the one way the foun-
dation of imputation is in ourselves, in the other it is in
another, which are irreconcilable.

3. Herein both these kinds of imputation do agree ;
namely, in that whatever is imputed unto us, it is imputed
for what it is, and not for what it is not. If it be a perfect
righteousness that is imputed unto us, so it is esteemed and
judged to be, and accordingly are we to be dealt withal,
even as those who have a perfect righteousness. And if
that which is imputed as righteousness unto us be imperfect,
or imperfectly so, then as such must it be judged when it is
imputed ; and we must be dealt withal as those which have
such an imperfect righteousness, and no otherwise. And
therefore, whereas our inherent righteousness is imperfect
(they are to be pitied or despised, not to be contended withal,
that are otherwise minded), if that be imputed unto us, we
cannot be accepted on the account thereof as perfectly
righteous, without an error in judgment.

4. Hence the true nature of that imputation which we
plead for (which so many cannot or will not understand),
is manifest, and that both negatively and positively. For
1. Negatively. 1. It is not a judging or esteeming of them
to be righteous who truly and really are not so. Such
a judgment is not reducible unto any of the grounds of im-
putation before-mentioned. It hath the nature of that which
is *ex injuria,' or a false charge, only it differs materially
from it. For that respects evil, this that which is good.
And therefore the clamour of the Papists and others are
mere effects of ignorance or malice, wherein they cry out
* ad ravim,' that we affirm God to esteem them to be righteous,
who are wicked, sinful, and polluted. But this falls heavily
on them who maintain that we are justified before God by
our own inherent righteousness^ for then a man is judged

JUSTIFICATION BY FAITH. 215

righteous, who indeed is not so. For he who is not per-
fectly righteous, cannot be righteous in the sight of God unto
justification. 2. It is not a naked pronunciation or decla-
ration of any one to be righteous, without a just and suffi-
cient foundation for the judgment of God declared therein.
God declares no man to be righteous but he who is so ;
the whole question being, how he comes so to be. 3. It
is not the transmission or transfusion of the righteousness
of another into them that are to be justified, that they should
become perfectly and inherently righteous thereby. For it
is impossible that the righteousness of one should be trans-
fused into another, to become his subjectively and inherently.
But it is a great mistake on the other hand, to say that
therefore the righteousness of one can no way be made the
righteousness of another ; which is to deny all imputution.
Wherefore, 2. Positively. This imputation is an act of
God, ' ex mera gratia,* of his mere love and grace, whereby
on the consideration of the mediation of Christ, he makes
an effectual grant and donation of a true, real, perfect
righteousness, even that of Christ himself unto all that do
believe, and accounting it as theirs, on his own gracious act,
both absolves them from sin, and granteth them right and
title unto eternal life. Hence,

4. In this imputation, the thing itself is first imputed
unto us, and not any of the effects of it, but they are made
ours by virtue of that imputation. To say that the righte-
ousness of Christ, that is, his obedience and sufferings are
imputed unto us only as unto their effects, is to say that we
have the benefits of them, and no more ; but imputation
itself is denied. So say the Socinians, but they knew well
enough, and ingenuously grant, that they overthrow all true
real imputation thereby. ' Nee enim ut per Christi justitiam
justificemur, opus est ut illius justitia, nostra fiat justitia-
sed sufficitut Christi justitia sit causa nostras justificationis ;
et hactenus possumus tibi concedere, Christi justitiam esse
nostram justitiam, quatenus nostrum in bonum justitiamque
redundat ; verum tu proprie nostram, id est, nobis attri-
butam ascriptamque intelligis,' saith Schlichtingius ; Disp.
pro Socin. ad Meisner. p. 250. And it is not pleasing to
see some among ourselves with so great confidence take up
the sense and words of these men in their disputations

216 THE DOCTRINE OF

against the Protestant doctrine in this cause, that is, the
doctrine of the church of England.

That the righteousness of Christ is imputed unto us,
as unto its effects, hath this sound sense in it ; namely, that
the effects of it are made ours, by reason of that imputation.
It is so imputed, so reckoned unto us of God, as that he
really communicates all the effects of it unto us. But to
say the righteousness of Christ is not imputed unto us,
only its effects are so, is really to overthrow all imputation.
For (as we shall see) the effects of the righteousness of
Christ cannot be said properly to be imputed unto us ; and
if his righteousness itself be not so, imputation hath no
place herein, nor can it be understood why the apostle
should so frequently assert it as he doth, Rom. iv. And
therefore, the Socinians who expressly oppose the imputation
of the righteousness of Christ, and plead for a participation
of its effects or benefits only, do wisely deny any such kind
of righteousness of Christ, namely, of satisfaction and merit
(or that the righteousness of Christ as wrought by him, was
either satisfactory or meritorious), as alone may be imputed
unto us. For it will readily be granted, that what alone
they allow the righteousness of Christ to consist in, cannot
be imputed unto us, whatever benefit we may have by it.
But I do not understand how those who grant the righte-
ousness of Christ to consist principally in his satisfaction
for us, or in our stead, can conceive of an imputation of the
effects thereof unto us, without an imputation of the thing
itself. Seeing it is for that as made ours, that we partake
of the benefits of it. But from the description of imputation
and the instances of it, it appeareth that there can be no im-
putation of any thing, unless the thing itself be imputed,
nor any participation of the effects of any thing, but what
is grounded on the imputation of the thing itself. Where-
fore, in our particular case, no imputation of the righteous-
ness of Christ is allowed, unless we grant itself to be im-
puted ; nor can we have any participation of the effects of
it, but on the supposition and foundation of that imputation.
The impertinent cavils that some of late have collected from
the Papists and Socinians, that if it be so, then are we as
righteous as Christ himself, that we have redeemed the
world, and satisfied for the sins of others, that the pardon of

JUSTIFICATION BY FAITH. 217

sin is impossible, and personal righteousness needless, shall
afterward be spoken unto, so far as they deserve.

All that we aim to demonstrate, is only, that either the
righteousness of Christ itself is imputed unto us, or there
is no imputation in the matter of our justification, which
whether there be or no, is another question afterward to
be spoken unto. For as was said, the effects of the righte-
ousness of Christ, cannot be said properly to be imputed
unto us. For instance, pardon of sin is a great effect of
the righteousness of Christ. Our sins are pardoned on the
account thereof. God for Christ's sake forgiveth us all our
sins. But the pardon of sin cannot be said to be imputed
unto us, nor is so. Adoption, justification, peace with God,
all grace and glory, are effects of the righteousness of
Christ. But that these things are not imputed unto us, nor
can be so, is evident from their nature. But we are made
partakers of them all, upon the account of the imputation
of the righteousness of Christ unto us, and no otherwise.

Thus much may suffice to be spoken of the nature of
imputation of the righteousness of Christ, the grounds, rea-
sons, and causes whereof, we shall in the next place inquire
into. And I doubt not but we shall find in our inquiry,
that it is no such figment, as some ignorant of these things
do imagine, but on the contrary, an important truth im-
mixed with the most fundamental principles of the mystery
of the gospel, and inseparable from the grace of God in
Christ Jesus.

218 THE DOCTRINE OF

CHAP. VIII.

Imputation of the sins of the church unto Christ. Grounds of it. The na-
ture of his suretyship. Causes of the new covenant. Christ and the church
one mystical person ; consequents thereof.

Those who believe the imputation of the righteousness of
Christ unto believers, for the justification of life, do also
unanimously profess, that the sins of all believers were im-
puted unto Christ. And this tHey do on many testimonies
of the Scripture directly witnessing thereunto, some whereof
shall be pleaded and vindicated afterward. At present we
are only on the consideration of the general notion of these
things, and the declaration of the nature of what shall be
proved afterward. And in the first place we shall inquire
into the foundation of this dispensation of God, and the
equity of it, or the grounds whereinto it is resolved, without
an understanding whereof, the thing itself cannot be well
apprehended.

The principal foundation hereof is, that Christ and the
church, in this design, were one mystical person, which state
they do actually coalesce in, through the uniting efficacy
of the Holy Spirit. He is the head, and believers are the
members of that one person, as the apostle declares, 1 Cor.
xii. 12, 13. Hence as what he did is imputed unto them, as
if done by them, so what they deserved on the account of
sin was charged upon him. So is it expressed by a learned
prelate ; ' Nostrara causam sustinebat, qui nostram sibi
carnem aduniverat, et ita nobis arctissimo vinculo conjunc-
tus, et IvwQuq, quse erant nostra fecit sua.' And again ;
' Quid mirum si in nostra persona constitutus, nostram car-
nem indutus,' &c. Montacut. Origin. Ecclesiast. The an-
cients speak to the same purpose. Leo. Serm. 17. * Ideo se
humanse infirmitati virtus divina conseruit, ut dum Deus sua
facit esse qusft nostra sunt, nostra faceret esse quai sua
sunt.' And also Serm. 16. ' Caput nostrum Dominus Jesus
Christus omnia in se corporis sui membra transformans,
quod olim in psalmo eructaverat, id in supplicio crucis sub,
redemptorum suorum voce clamavit. And so speaks Augus-
tine to the same purpose, Epist. 120. ad Honoratum ; * Au-

JUSTIFICATION BY FAITH. 219

dimus vocem corporis, ex ore capitis. Ecclesia in illo pa-
tiebatur, quando pro ecclesia patiebatur,' &c. ' We hear
the voice of the body from the mouth of the head. The
church suffered in him, when he suffered for the church ;
as he suffers in the church, when the church suffereth for
him. For as we have heard the voice of the church in
Christ-suffering, my God, my Lord, why hast thou forsaken
me ? look upon me ; so we have heard the voice of Christ
in the church-suffering, Saul, Saul, why persecutest thou
me V But we may yet look a little backward and farther
into the sense of the ancient church herein. ' Christus,'
saith Irenaeus, ' omnes gentes exindeab Adam dispersas, et
generationem hominum in sernet ipso recapitulatus est ;
unde a Paulo typus futuri dictus est ipse Adam ;' lib. iii.
cap. 33. And again ; ' recapitulans universum hominum
genus in se ab initio usque ad finem, recapitulatus est et
mortem ejus.' In this of recapitulation there is no doubt
but he had respect unto the ava»c£0aXatw(Tfc, mentioned,
Eph. i. 10. And it may be this was that which Origen in-
tended enigmatically, by saying, the soul of the first Adam
was the soul of Christ, as it is charged on him. And
Cyprian, Epist. 63. on bearing about the administration of
the sacrament of the Eucharist ; ' nos omnes portabat
Christus; qui et peccata nostra portabat.' 'He bare us,'
or suffered in our person, * when he bare our sins.' Whence
Athanasius affirms of the voice he used on the cross ; ovk
avTog 6 Kvpiog ; aWa j]iihq Iv Ikhvci) Traaxovreg ^;jU£v, ' we
suffered in him.' Eusebius speaks many things to this
purpose, Demonstrat. Evangel, lib. x. cap. 1. Expounding
those words of the psalmist, ' Heal my soul, for,' or as he
would read them, if, * I have sinned against thee ;' and ap-
plying them unto our Saviour in his sufferings; he saith
thus, fTTttSav rag rjixeripag koivottoih dg lavTov afxapTiag, * be-
cause he took of our sins to himself; communicated our
sins to himself ;' making them his own; for so he adds, on
Tag r)}iirtpag afxaprlag e^oiKuovfxevog, ' making our sins his
own.' And because in his following words he fully ex-
presseth what I design to prove, I shall transcribe them at
large ; irvjg St rag JifieTipag afxapriag l^OLKUOvrai ; Kcii rrwg (l)ipetv
Xiyerai rag avofiiag t7juc5v, i) KaO' 6, cwjua avrdv alvai XEjo/xtda ;
Kara rov awoaToXov (pijaavTa, vixug Iote aCjfia Xptorou, kcCi fikXr)

220 THE DOCTRINE OF

£K fxipovQ KOI KaS' o 7ra(T)(ovTog evog juitXovg, avinraa^u iravTa ra
julXrj, ovTOJ TToXXwv fitXCjv 7ra(T)(6vT(x)v Kttt afiapravovTiov, koX
avTOQ Kara rovg rrig av/HTratr^dag Xoyovg, Iwei^rjTTEp ev^OKrjae
Qtov Xoyog wv noQ(^r\v ^ovXou \a^uv, kclI t(^ koivi^ wavrwy
i)liC)V aKi]vw{xaTL avva<pQr]vai ; roue tCjv iraa^ovriov jUfXwT irovovg
ug kavTOV avaXafij5av£L, kol rag rifJitTipag voaovg IdioiroiriTai, kol
TrdvT(.ov y]fxCov vTrEpaXyEt kol vTrepwovH Kara roi»c Trig (piXavOpu)-
TTiag vo/uLOvg' ou fiovov §£ rcivTa irpa^ag 6 afxvog rov Oeov, aWa
Kai vTTEp i^iuLLJv KoXaOug KOL Tijjiwpiav vTToaxwv, rjv avTOQ fiev ovk
a^EiXuv, aXX' y]fxug rov irXifiovg evekev 7r£7rXTjjLtjUfXrj/i£v(oy, 7)fxXv
aiTLOL Trig tCov afiapTr\fxaTWV a^£0-£wc Karso-rrj, are rov vTvlp rijibjv
ava^i^afXEVog Oavdrov, paariydg re kol vjdpug, koX arifxiag rifuv
£7ro^£iXo/U£yac elg avrbv fxeraOeig, koX rrjv y]fxiv Trpoartrijuriiuiivriv
Karapav l(f kavrov tXKvrrag, yevofiBvog V7r£p rjpiov Karapa. koi t\
yap dWo avri\pv^ov ; Slo (firjatv £? 7]fizrEpov Trpocrwirov ro Xo-
yiov — w(TT£ HKorwg kvwv, tavrov tjijXv, r]fiag re avroj KaX ra rifxi-
npa iraOr] IdiOTTOioviJiivog ^r\<jiv, lyu) ELira, Kvpie eXrjtaov /u£, IcKrai
ri)v \pv)({jv pLOv, on r'nuiaprov (tol.

I have transcribed this passage at large, because, as I
said, what I intend to prove in the present discourse is de-
clared fully therein. Thus therefore he speaks. ' How then
did he make our sins to be his own, and how did he bear
our iniquities ? Is it not from thence, that we are said to
be his body, as the apostle speaks. You are the body of
Christ, and members, for your part, or of one another ? and
as when one member suffers, all the members do suffer ;
so the many members, sinning and suffering. He accord-
ing unto the laws of sympathy in the same body (seeing
that being the Word of God, he would take the form of
a servant, and be joined unto the common habitation of us
all in the same nature), took the sorrows or labours of the
suffering members on him, and made all their infirmities his
own, and according to the laws of humanity (in the same
body), bare our sorrow and labour for us. And the Lamb
of God did not only these things for us, but he underwent
torments, and was punished for us ; that which he was no
ways exposed unto for himself, but we were so by the multi-
tude of our sins ; and thereby he became the cause of the
pardon of our sins ; namely, because he underwent death,
stripes^ reproaches, translating the thing which we had de-
served unto himself; and was made a curse for us, taking

JUSTIFICATION BY FAITH. 221

unto himself the curse that was due to us ; for what was he,
but (a substitute for us) a price of redemption for our souls?
In our person therefore the oracle speaks, — whilst freely
uniting himself unto us, and us unto himself, and making
our (sins or passions his own) I have said Lord, be merciful
unto me, heal my soul, for I have sinned against thee.'

That our sins were transferred unto Christ and made his,
that thereon he underwent the punishment that was due
unto us for them ; and that the ground hereof, whereinto
its equity is resolved, is the union between him and us, is
fully declared in this discourse. So saith the learned and
pathetical author of the Homilies on Matt. v. in the works of
Chrysostom, Hom. 54. which is the last of them : * In carne
sua omnem carnem suscepit, crucifixus, omnem carnem cru-
cifixit in se.' He speaks of the church. So they speak
often others of them ; that ' he bare us,' that ' he took us with
him on the cross,' that 'we were all crucified in him;' as
Prosper ; * he is not saved by the cross of Christ, who is not
crucified in Christ.' Resp. ad cap. Gal. cap. 9.

This then, I say, is the foundation of the imputation of
the sins of the church unto Christ, namely, that he and it
are one person, the grounds whereof we must inquire into.

But hereon sundry discourses do ensue, and various in-
quiries are made. What a person is, in what sense, and
how many senses that word may be used ; what is the true
notion of it, what is a natural person, what a legal, civil, or
political person ; in the explication whereof some have fallen
into mistakes. And if we should enter into this field, we
need not fear matter enough of debate and altercation. But
I must needs say, that these things belong not unto our
present occasion ; nor is the union of Christ and the church
illustrated, but obscured by them. For Christ and be-
lievers are neither one natural person, nor a legal or political
person, nor any such person as the laws, customs, or usages
of men do know or allow of. They are one mystical person,
whereof although there may be some imperfect resemblances
found in natural or political unions, yet the union from
whence that denomination is taken between him and us, is
of that nature, and ariseth from such reasons and causes,
as no personal union among men (or the union of many per-
sons) hath anv concernment in. And therefore, as to the

222 THE DOCTRINE OF

representation of it unto our weak understandings unable
to comprehend the depth of heavenly mysteries, it is com-
pared unto unions of divers kinds and natures. So is it re-
presented by that of man and w^ife; not unto those mutual
affections which give them only a moral union, but from
the extraction of the, first woman, from the flesh and bone
of the first man, and the institution of God for the individual
society of life thereon. This the apostle at large declares,
Eph. v. 25 — 32. Whence he concludes, that from the union
thus represented, * we are members of his body, of his flesh,
and of his bone,' ver. 30. or have such a relation unto him,
as Eve had to Adam, when she was made of his flesh and
bone ; and so was one flesh with him. So also it is com-
pared unto the union of the head and members of the same
natural body, 1 Cor. xii. 12. and unto a political union also
between a ruling or political head, and its political members ;
but never exclusively unto the union of a natural head, and
its members comprised in the same expression; Eph. iv. 15.
Col. ii. 19. And so also unto sundry things in nature, as a
vine and its branches ; John xv. 1—3. And it is declared
by the relation that was between Adam and his posterity,
by God's institution and the law of creation ; Rom, v. 12,
&c. And the Holy Ghost, by representing the union that
is between Christ and believers, by such a variety of re-
semblances, in things agreeing only in the common or gene-
ral notion of union on various grounds, doth sufficiently
manifest that it is not of, nor can be reduced unto, any one
kind of them. And this will yet be made more evident by
the consideration of the causes of it, and the giounds
whereinto it is resolved. But whereas it would require
much time and diligence to handle them at large, which the
mention of them here, being occasional, will not admit, I
shall only briefly refer unto the heads of them.

1. The first spring or cause of this union, and of all the
other causes of it, lieth in that eternal compact that was be-
tween the Father and the Son, concerning the recovery and
salvation of fallen mankind. Herein among other things as
the efl'ects thereof, the assumption of our nature (the foun-
dation of this union), was designed. The nature and terms
of this compact, counsel, and agreement, I have declared
elsewhere, and therefore must not here again insist upon it.

JUSTIFICATION BY FAITH. 223

But the revelation between Christ and the church, proceed-
ing from hence, and so being an effect i«f infinite wisdom, in
the counsel of the Father and Son, to be made effectual by
the Holy Spirit, must.be distinguished from all other unions
or relations whatever.

2. The Lord Christ as unto the nature, which he was to
assume, was hereon predestinated unto grace and glory.
He was irpo^yvMafxivog ' foreordained,' predestinated, * be-
fore the foundation of the world ;' 1 Pet. i. 20. That is, he
was so as unto his office, so unto all the grace and glory
required thereunto, and consequent thereon. All the grace
and glory of the human nature of Christ, was an effect of
free divine preordination. God chose it from all eternity,
unto a participation of all which it received in time. Neither
can any other cause of the glorious exaltation of that portion
of our nature, be assigned.

3. This grace and glory whereunto he was preordained,
was twofold. 1. That which was peculiar unto himself.
2. That which was to be communicated, by and through
him, unto the church. Of the first sort was the x«f>^C ivwo-fwc,
the grace of personal union ; that single effect of divine wis-
dom (whereof there is no shadow nor resemblance in any
other works of God, either of creation, providence, or grace),
which his nature was filled withal. ' Full of grace and truth.'
And all his personal glory, power, authority, and majesty
as mediator in his exaltation at the right hand of God, which
is expressive of them all, doth belong hereunto. These
things were peculiar unto him, and all of them effects of his
eternal predestination. But (2.) He was not thus predesti-
nated absolutely, but also with respect unto that grace and
glory which in him and by him, was to be communicated
unto the church. And he was so :

1. As the pattern and exemplary cause of our predesti-
nation ; * for we are predestinated to be conformed utito the
image of the Son of God, that he might be the first-born
among many brethren ;' Rom, viii. 29. Hence he shall even
' change our vile body, that it may be fashioned like unto his
glorious body;' Phil. iii. 21. That when he appears, we may
be every way like him ; 1 John iii. 2.

2. As the means and cause of communicating all grace
and glory unto us. For we are * chosen in him before the

224 THE DOCTRINE OF

foundation of the world, that we should be holy, and predes-
tinated unto the adoption of children by him ;' Eph. i. 3—5,
He was designed as the only procuring cause of all spiritual
blessings in heavenly things unto those who are chosen in
him. Wherefore,

3. He was thus foreordained as the head of the church;
it being the design of God to gather all things into a head
in hira ; Eph. i. 10.

4. All the elect of God were in his eternal purpose and
design, and in the everlasting covenant between the Father
and the Son, committed unto him to be delivered from sin,
the law, and death, and to be brought into the enjoyment
of God. 'Thine they were, and thou gavest them unto me ;'
John. xvii. 6. Hence was that love of his unto them, where-
with he loved them and gave himself for them, antecedently
unto any good or love in them; Eph. v. 25, 26. Gal. ii. 20.
Rev. i. 5, 6.

5. In the prosecution of this design of God, and in the
accomplishment of the everlasting covenant, in the fulness
of time he took upon him our nature, or took it into per-
sonal subsistence with himself. The especial relation that
ensued hereon between him and the elect children, the apo-
stle declares at large, Heb. ii. 10 — 17. And I refer the
reader unto our exposition of that place.

6. On these foundations he undertook to be the surety
of the new covenant; Heb. vii. 22. Jesus was made a
surety of a better testament. This alone of all the funda-
mental considerations of the imputation of our sins unto
Christ, I shall insist upon, on purpose to obviate or remove
some mistakes about the nature of his suretyship, and the
respect of it unto the covenant, whereof he was the surety.
And I shall borrow what I shall offer hereon, from our ex-
position of this passage of the apostle on the seventh chapter
of this epistle not yet published, with very little variation from
what I have discoursed on that occasion, without the least re-
spect unto, or prospect of, any treating on our present subject.

The word cyyvoc is nowhere found in the Scripture, but
in this place only. But the advantage which some would
make from thence, namely, that it being but one place
wherein the Lord Christ is called a surety, it is not of much
force, or much to be insisted on, is both unreasonable and

JUSTIFICATION BY FAITH. 225

absurd. For, 1. This one place is of divine revelation, and
therefore is of the same authority with twenty testimonies
unto the same purpose. One divine testimony makes our
faith no less necessary, nor doth one less secure it from
being deceived, than a hundred.

2. The signification of the word is known, from the use
of it, and what it signifies among men, that no question can
be made of its sense and importance, though it be but once
used ; and this on any occasion removes the difficulty and
danger, rwv aira^ XeyojUfvwv. (3.) The thing itself intended
is so fully declared by the apostle in this place, and so plen-
tifully taught in other places of the Scripture, as that the
single use of this word, may add light, but can be no pre-
judice unto it.

Something may be spoken unto the signification of the
word eyyvog, which will give light into the thing intended
by it ; yvaXov is * vola manus,' the * palm of the hand ;'
thence is eyyvog, or ug to yvaXov, to * deliver into the hand.'
^Eyyvr}Tr)g is of the same signification. Hence being a
surety is interpreted by striking the hand, Prov. vi. 1. ' My
son, if thou be surety for thy friend, if thou hast stricken thy
hand, with a stranger.' So it answers the Hebrew nnj; which
the LXX render kyyvad) Prov. vi. 1. xvii. 18. xx. 19. and
by disyyvau) Nehem. v. 3. nnjr originally signifies to mingle,
or a mixture of any things or persons. And thence from
the conjunction and mixture that is between a surety and
him for whom he is a surety, whereby they coalesce into
one person, as unto the ends of that suretyship ; it is used
for a surety, or to give surety. And he that was, or did nijr
a surety, or become a surety, was to answer for him, for
whom he was so, whatsoever befell him. So is it described
Gen. xliii. 9. in the words of Judah unto his father Jacob,
concerning Benjamin. i3n"ipK iDiN, ' I will be surety for him ;
of my hand shalt thou require him.' In undertaking to be
surety for him, as unto his safety and preservation, he en-
gageth himself to answer for all that should befall him, for
so he adds ; ' If I bring him not unto thee, and set him be-
fore thee, let me be guilty for ever.' And on this ground
he entreats Joseph, that he might be a servant and a bond-
man in his stead, that he might go free and return unto his
father; Gen. xliv. 32, 33. This is required unto such a

VOL. XI. Q

226 THE DOCTRINE OF

surety, that he undergo and answer all that he for whom he
is a surety is liable unto, whether in things criminal or civil,
60 far as the suretyship doth extend. A surety is an under-
taker for another, or others, who thereon is justly and le-
gally to answer what is due to them, or from them. Nor is
the word otherwise used. See Job xvii. 3. Prov. vi. 1.
xi. 15. xvii. 11. XX. 16. xxvii. 13. So Paul became a surety
unto Philemon for Onesimus, ver. 17. tyyori is * sponsio,
expromission fidejussio;' an andertaking or giving security
for any thing or person unto another, whereon an agreement
did ensue. This in some cases was by pledges, or an ear-
nest, Isa. xxxvi. 8. «3 nn^nn ' give surety, pledges, hostages,'
for the true performance of conditions. Hence is Dip appa-
/3wv ' a pledge' or ' earnest ;' Eph. i. 14. Wherefore llyjvog is
• sponsor, fidejussor, praes,' one that voluntarily takes on
himself the cause or condition of another, to answer or un-
dergo, or pay what he is liable unto, or to see it done,
whereon he becomes justly and legally obnoxious unto per-
formance ; in this sense is the word here used by the apostle,
for it hath no other.

In our present inquiry, into the nature of this suretyship
of Christ, the whole will be resolved into this one question,
namely, whether the Lord Christ was made a surety, only
on the part of God unto us, to assure us, that the promise
of the covenant on his part should be accomplished; or
also and principally an undertaker on our part, for the per-
formance of what is required, if not of us, yet with respect
nnto us, that the promise may be accomplished. The first
of these is vehemently asserted by the Socinians, who are
followed by Grotius and Hammond in their annotations on
this place.

The words of Schlichtingius are, ' Sponsor foederis appel-
latur Jesus, quod nomine Dei nobis, spoponderit, id est fidem
fecerit, Deura foederis promissiones servaturum. Non vero
quasi pro nobis spoponderit Deo, nostrorumve debitorum
solutionem in se receperit. Nee enim nos misimus Chris-
tum sed Deus, cujus nomine Christus ad nos venit, foedus
nobiscum panxit, ej usque promissiones ratas fore spopondit
et in se recepit; ideoque nee sponsor simpliciter, sed foederis
sponsor nominatur ; spopondit autem Christus pro foederis
divini veritate, non tantum quatenus id firraum ratumque.

JUSTIFICATION BY FAITH. 227

fore verbis perpetuo testatus est ; sed etiam quatenus mune-
ris sui fidem, maximis rerum ipsarum comprobavit docu-
mentis, cum perfecta vitse innocentia et sanctitate, cum di-
vinis plane quse patravit operibus ; cum mortis adeo trucu-
lentae, quam pro doctrinae suae veritate subiit, perpessiotie.'
After which he subjoins a long discourse about the evidences
which we have of the veracity of Christ. And herein we
have a brief account of their whole opinion concerning the
mediation of Christ. The words of Grotius are ; * spopon-
dit Christus,' i. e. ' Nos certos promissi fecit, non solis
verbis, sed perpetua vitee sanctitate, morte ob id tolerata et
miraoulis plurimis ;' which are an abridgment of the dis-
course of Schlichtingius. To the same purpose Dr. Hammond
expounds it, that he was a sponsor or surety for God unto
the confirmation of the promises of the covenant.

On the other hand, the generality of expositors, ancient
and modern, of the Roman and Protestant churches, on the
place affirm, that the Lord Christ as the surety of the co-
venant, was properly a surety or undertaker unto God for
us, and not a surety and undertaker unto us for God» And
because this is a matter of great importance, wherein the
faith and consolation of the church is highly concerned, I
shall insist a little upon it.

And first, we may consider the argument that is pro-
duced to prove that Christ was only a surety for God unto
us. Now this is taken neither from the name nor nature
of the office or work of surety, nor from the nature of the
covenant, whereof he was a surety, nor of the office wherein
he was so. But the sole argument insisted on is. That we
do not give Christ as a surety of the covenant unto God,
but he gives him unto us, and therefore he is a surety for
God and the accomplishment of his promises, and not for
us to pay our debts, or to answer what is required of us.

But there is no force in this argument. For it belongs
not unto the nature of a surety, by whom he is or may be de-
signed unto his office and work therein. His own voluntary
susception of the office and work, is all that is required,
however he may be designed or induced to undertake it. He
who of his own accord doth voluntarily undertake for ano-
ther, on what grounds, reasons, or considerations soever he
doth so, is his surety. And this the Lord Christ did in the

Q 2

228 'fHK DOCTRINE OF

behalf of the church. For when it was said, ' Sacrifice, and
burnt-offering, and whole burnt-offerings for sin, God would
not have,' or' accept as sufficient to make the atonement
that he required, so as that the covenant might be esta-
blished and made effectual unto us ; then said he, * Lo, I
come to do thy will O God ;' Heb. x. 5, 6. He willingly
and voluntarily, out of his own abundant goodness and love,
took upon him to make atonement for us, wherein he was
our surety. And accordingly this undertaking is ascribed
unto that love which he exercised herein. Gal. ii.20. 1 John
iii. 16. Rev. i. 5. And there was this in it, moreover, that
he took upon him our nature or the seed of Abraham,
wherein he was our surety. So that although we neither
did nor could appoint him so to be, yet he took from us
that wherein and whereby he was so, which is as much as
if we had designed him unto his work, as to the true reason
of his being our surety. Wherefore, notwithstanding those
antecedent transactions that were between the Father and
him in this matter, it was the voluntary engagement of him-
self to be our surety, and his taking our nature upon him
for that end, which was the formal reason of his being in-
stated in that office.

It is indeed weak and contrary unto all common experi-
ence, that none can be a surety for others, unless those
others design him and appoint him so to be. The principle
instances of suretyship in the world, have been by the vo-
luntary undertaking of such as were no way procured so to
do by them for whom they undertook. And in such un-
dertakings he unto whom it is made, is no less considered
than they for whom it is made. As when Judah on his
own account became a surety for Benjamin, he had as much
respect unto the satisfaction of his father, as the safety of
his brother. And so the Lord Christ, in his undertaking to
be a surety for us, had respect unto the glory of God before
our safety.

2. We may consider the arguments whence it is evident
that he neither was, nor could be a surety unto us for God,
but was so for us unto God. For

1. "Eyyvoc or £77vr)rrjc ' a surety,' is one that undertaketh
for another wherein he is defective, really or in reputation.
Whatever that undertaking be, whether in words of promise,

JUSTIFICATION BY FAITH. 229

or in depositing of real security in the hands of an arbi-
trator, or by any other personal engagement of life and
body, it respects the defect of the person for whom any one
becomes a surety. Such a one is ' sponsor,' or ' fidejussor/ in
all good authors and common use of speech. And if any
one be of absolute credit himself, and of a reputation every
way unquestionable, there is no need of a surety, unless in
case of mortality. The words of a surety in the behalf of
another whose ability or reputation is dubious, are, ' ad me
recipio, faciet, aut faciam.' And when tyyuoc is taken ad-
jectively, as sometimes, it signifies ' satisdationibus ob-
noxius ;* liable to payments for others, that are non-solvent.
2. God can therefore have no surety properly, because
there can be no imagination of any defect on his part.
There may be indeed a question, whether any word or pro-
mise, be a word or promise of God. To assure us hereof, it
is not the work of a surety, but only any one, or any means,
that may give evidence that so it is, that is, of a witness.
But upon a supposition that what is proposed is his word or
promise, there can be no imagination or fear of any defect
on his part, so as that there should be any need of a surety
for the performance of it. He doth therefore make use of
witnesses to confirm his word ; that is, to testify that such
promises he hath made, and so he will do. So the Lord
Christ was his witness ; Isa. xliii. 10. ' Ye are my witnesses,
saith the Lord, and my servant whom I have chosen.' But
they were not all his sureties. So he affirms, that he came
into the world to bear witness unto the truth, John xviii. 37.
that is, the truth of the promises of God ; for he was the
'minister of the circumcision for the truth of the promises
of God unto the fathers ;' Rom. xv. 8. But a surety for
God, properly so called, he was not, nor could be. The
distance and difference is wide enough between a witness
and a surety. For a surety must be of more ability, or more
credit and reputation, than he or those for whom he is a
surety, or there is no need of his suretyship ; or at least he
must add unto their credit, and make it better than without
him. This none can be for God, no not the Lord Christ
himself, who in his whole work was the servant of the Fa-
ther; and the apostle doth not use this word in a genera^
improper sense, for any one that by any means gives assur-

230 THE DOCTRINE OF

ance of any other thing, for so he had ascribed nothing
peculiar unto Christ. For in such a sense all the prophets
and apostles were sureties for God, and many of them con-
firmed tlie truth of his word and promises, with the laying
down of their lives. But such a surety he intends, as un-
dertaketh to do that for others which they cannot do for
themselves ; or at least are not reputed to be able to do
what is required of them.

3. The apostle had before at large declared, who, and
what was God's surety in this matter of the covenant, and
how impossible it was that he should have any other. And
this was himself alone, interposing himself by his oath.
For in this cause, ' because he had none greater to swear
by, he sware by himself;' chap. vi. 13, 14. Wherefore, if
God would give any other surety besides himself, it must be
one greater than he. This being every way impossible, he
swears by himself only. Many ways he may and doth use
for the declaring and testifying of his truth unto us, that
we may know and believe it to be his word ; and so the Lord
Christ in his ministry was the principal witness of the truth
of God. But other surety than himself he can have none.
And therefore,

4. When he would have us in this matter not only come
unto the full assurance of faith concerning his promises,
but also to have strong consolation therein, he resolves it
wholly into the immutability of his counsel, as declared by
his promise and oath; chap. vi. 18, 19. So that neither is
God capable of having any surety properly so called, nei-
ther do we stand in need of any on his part for the confirma-
tion of our faith in the highest degree.

5. We on all accounts stand in need of a surety for us,
or on our behalf. Neither without the interposition of such
a surety, could any covenant between God and us, be firm and
stable, or an everlasting covenant, ordered in all things and
sure. In the first covenant made with Adam there was no
surety, but God and men were the immediate covenanters.
And although we were then in a state and condition able to
perform and answer all the terms of the covenant, yet was
it broken and disannulled. If this came to pass by the failure
of the promise of God, it was necessary that on the making
of a new covenant he should have a surety to undertake for

JUSTIFICATION BY FAITH. 231

hinii that the covenant might be stable and everlasting. But
this is false and blasphemous to imagine. It was man alone
who failed and broke that covenant. Wherefore, it was ne-
cessary that upon the making of the new covenant, and that
with a design and purpose that it should never be disan-
nulled, as the former was, that we should have a surety and
undertaker for us. For if that first covenant was not firm
and stable because there was no surety to undertake for us,
notwithstanding all that ability which we had to answer the
terms of it ; how much less can any other be so, now our
natures are become depraved and sinful ? Wherefore, we
alone were capable of a surety, properly so called, for us ;
we alone stood in need of him, and without him the covenant
could not be firm, and inviolate on our parts. The surety
therefore of this covenant is so with God for us.

6. It is the priesthood of Christ that the apostle treats of
in this place, and that alone. Wherefore, he is a surety as
he is a priest, and in the discharge of that ofiice, and there-
fore is so with God on our behalf. This Schlichtingius ob-
serves, and is aware what will ensue against his pretensions,
which he endeavours to obviate. ' Mirum,' saith he, ' porro
alicui videri posset, cur divinus author de Christi sacerdotio,
in superioribus et in sequentibus agens, derepente cum spon-
sorem foederis non vero sacerdotem vocet ? Cur non dixerit
tanto praestantioris foederis factus est sacerdos Jesus ? Hoc
enim plane requirere videtur totus orationis contextus. Cre-
dibile est in voce sponsionis sacerdotium quoque, Christi
intelligi. Sponsoris enim non est alieno nomine quippiam
promittere, et fidem saam pro alio interponere ; sed etiam,
si ita res ferat, alterius nomine id quod spopondit prsestare.
In rebus quidem humanis, si id non praestet is pro quo
sponsor fidejussit; hie vero propter contrariam causam
(nam prior hie locum habere non potest), nempe quatenus
ille pro quo spopondit Christus per ipsum Christum promissa
sua nobis exhibet; qua in re praecipue Christi sacerdotium
continetur.'

Ans. 1. It may indeed seem strange unto any one who
imagineth Christ to be such a surety as he doth, why the
apostle should so call him, and so introduce him in the
■description of his priestly office, as that which belongeth
thereunto. But grant what is the proper work and duty of

232 THE DOCTRINE OF

a surety, and who the Lord Jesus was a surety for, and it is
evident that nothing more proper or pertinent could be men-
tioned by him, when he was in the declaration of that office.

2. He confesseth that by his exposition of this suretyship
of Christ, as making him a surety for God, he contradicteth
the nature and only notion of a surety among men. For
such a one he acknowledgeth doth nothing but in the defect
and inability of them for whom he is engaged, and doth
undertake. He is to pay that which they owe, and to do what
is to be done by them, which they cannot perform. And
if this be not the notion of a surety in this place, the apo-
stle makes use of a word nowhere else used in the whole
Scripture, to teach us that which it doth never signify
among men, which is improbable and absurd. For the sole
reason why he did make use of it was, that from the nature
and notion of it amongst men in other cases, we may un-
derstand the signification of it; what he intends by it, and
what under that name he ascribes unto the Lord Jesus.

3. He hath no way to solve the apostle's mention of Christ
being a surety in the description of his priestly office, but
by overthrowing the nature of that office also. For to con-
firm this absurd notion that Christ as a priest was a surety
for God, he would have us believe that the priesthood of
Christ consists in his making effectual unto us the promises
of God, or his effectual communicating of the good things
promised unto us; the falsehood of which notion, really
destructive of the priesthood of Christ, I have elsewhere at
large detected and confuted. Wherefore seeing the Lord
Christ is a surety of the covenant as a priest, and all the
sacerdotal actings of Christ have God for their immediate
object, and are performed with him on our behalf, he was a
surety for us also.

A surety, ' sponsor, vas, prses, fidejussor' for us, the Lord
Christ was, by his voluntary undertaking out of his rich
grace and love, to do, answer, and perform all that is re-
quired on our parts, that we may enjoy the benefits of the
covenant, the grace and glory prepared, proposed, and pro-
mised in it, in the way and manner determined on by divine
wisdom. And this may be reduced unto two heads. 1. His
answering for our transgressions against the first covenant.
2. His purchase and procurement of the grace of the new.

JUSTIFICATION BY FAITH. 233

* He was made a curse for us, that the blessing of Abraham
might come upon us ;* Gal. iii. 13 — 15.

1. He undertook as the surety of the covenant to an-
swer for all the sins of those who are to be, and are made
partakers of the benefits of it. That is to undergo the pu-
nishment due unto their sins ; to make atonement for them
by offering himself a propitiatory sacrifice for the expiation
of their sins, redeeming them by the price of his blood from
their state of misery and bondage under the law and the
curse of it; Isa. liii. 4—6. 10. Matt. xx. 28. 1 Tim. ii. 6.
ICor. vi. 20. Rom. iii. 25,26. Heb. x. 5—8. Rom. viii. 2, 3.
2 Cor. V. 19 — 21. Gal. iii. 13. And this was absolutely ne-
cessary that the grace and glory prepared in the covenant
might be communicated unto us. Without this under-
taking of his, and performance of it, the righteousness and
faithfulness of God would not permit, that sinners, such as
had apostatized from him, despised his authority and re-
belled against him, falling thereby under the sentence and
curse of the law, should again be received into his favour,
and made partakers of grace and glory. This therefore
the Lord Christ took upon himself, as the surety of the co-
venant.

2. That those who were to be taken into this covenant
should receive grace enabling them to comply with the
terms of it, fulfil its conditions, and yield the obedience
which God required therein. For by the ordination of God,
he was to procure, and did merit and procure for them, the
Holy Spirit, and all needful supplies of grace to make them
new creatures, and enable them to yield obedience unto God
from a new principle of spiritual life, and that faithfully unto
the end. So was he the surety of this better testament.
But all things belonging hereunto will be handled at large
in the place from whence, as I said, these are taken, as suit-
able unto our present occasion.

But some have other notions of these things. For they
say, that ' Christ by his death, and his obedience therein,
whereby he offered himself a sacrifice of sweet smelling sa-
vour unto God, procured for us the new covenant ;' or, as
one speaks, * all that we have by the death of Christ is, that
thereunto we owe the covenant of grace. For herein he did
and suffered what God required and freely appointed him

234 THE DOCTRINE OF

to doand suffer. Not that the justice of God required any
such thing with respect unto their sins for whom he died,
and in whose stead, or to bestead whom, he suffered, but
what by a free constitution of divine wisdom and sovereignty
was appointed unto him. Hereon, God was pleased to remit
the terms of the old covenant, and to enter into a new co-
venant with mankind upon terms suited unto our reason,
possible unto our abilities, and every way advantageous
unto us. For these terms are faith and sincere obedience,
or such an assent unto the truth of divine revelations, as is
effectual in obedience unto the will of God contained in
them, upon the encouragement given thereunto in the pro-
mises of eternal life, or a future reward made therein. On
the performance of these conditions our justification, adop-
tion, and future glory do depend ; for they are that righte-
ousness before God, whereon he pardons our sins, and ac-
cepts our persons, as if we were perfectly righteous.'
Wherefore, by this procuring the new covenant for us, which
they ascribe unto the death of Christ, they intend the abro-
gation of the old covenant, or of the law, or at least such a
derogation from it, that it shall no more oblige us either
unto sinless obedience or punishment, nor require a perfect
righteousness unto our justification before God; and the
constitution of a new law of obedience accommodated unto
our present state and condition, on whose observance all the
promises of the gospel do depend.

Others say, that in the death of Christ there was real
satisfaction made unto God ; not to the law/ or unto God
according to what the law required ; but unto God abso-
lutely. That is, he did what God was well pleased and sa-
tisfied withal, without any respect unto his justice or the
curse of the law. And they add, that hereon the whole
righteousness of Christ is imputed unto us, so far, as that
we are made partakers of the benefits thereof. And more-
over, that the way of the communication of them unto us, is
by the new covenant which by his death the Lord Christ
procured. For the conditions of this covenant are esta-
blished in the covenant itself, whereon God will bestow all
the benefits and effects of it upon us, which are faith and
obedience. Wherefore, what the Lord Christ hath done for
us is thus far accepted as our legal righteousness, as that

JUSTIFICATION BY FAITH. 235

God upon our faith and obedience with respect thereunto,
doth release and pardon all our sins of omission and com-
mission. Upon this pardon there is no need of any positive
perfect righteousness unto our justification or salvation, but
our own personal righteousness is accepted with God in the
room of it, by virtue of the new covenant which Christ hath
procured. So is the doctrine hereof stated by Curcellseus,
and those that join with him, or follow him.

Sundry things there are in these opinions that deserve
an examination ; and they will most, if not all of them, oc-
cur unto us in our progress. That which alone we have
occasion to inquire into with respect unto what we have
discoursed concerning the Lord Christ as surety of the co-
venant, and which is the foundation of all that is asserted
in them, is, That Christ by his death procured the new co-
venant for us;' which, as one says, *is all that we have
thereby; which if it should prove otherwise, we are not be-
holding unto it for any thing at all. But these things must
be examined. And,

1. The terms of procuring the new covenant are ambi-
guous. It is not as yet, that I know of, by any declared
how the Lord Christ did procure it ; whether he did so by
his satisfaction and obedience, as the meritorious cause of
it, or by what other kind of causality. Unless this be
stated, we are altogether uncertain what relation of the new
covenant unto the death of Christ is intended. And to say
that thereunto we owe the new covenant, doth not mend
the matter, but rather render the terms more ambiguous.
Neither is it declared, whether the constitution of the co-
venant, or the communication of the benefits of it are in-
tended. It is yet no less general, that God was so well
pleased with what Christ did, as that hereon he made and
entered into a new covenant with mankind. This they may
grant, who yet deny the whole satisfaction and merit of
Christ. If they mean that the Lord Christ, by his obedience
and suffering, did meritoriously procure the making and es-
tablishing of the new covenant, which was all that he so
procured, and the entire effect of his death ; what they say
may be understood, but the whole nature of the mediation
of Christ is overthrown thereby.

2. This opinion is liable unto a great prejudice, in that

236 THE DOCTHINi: OF

whereas it is in such a fundamental article of our religion,
and about that wherein the eternal welfare of the church is
60 nearly concerned, there is no mention made of it in the
Scripture. For is it not strange, that if this be, as some
speak, the sole effect of the death of Christ, whereas sundry-
other things are frequently in the Scripture ascribed unto
it as the effects and fruits thereof, that this which is only
so should be nowhere mentioned, neither in express words,
nor such as will allow of this sense by any just or lawful
consequence? Our redemption, pardon of sins, the reno-
vation of our natures, our sanctification, justification, peace
with God, eternal life, are all jointly and severally assigned
thereunto in places almost without number. But it is no-
where said in the Scripture, that Christ by his death, merited,
procured, obtained, the new covenant ; or that God should
enter into a new covenant with mankind ; yea, as we shall
see, that which is contrary unto it, and inconsistent with it,
is frequently asserted.

3. To clear the truth herein, we must consider the se-
veral notions and causes of the new covenant ; with the true
and real respect of the death of Christ thereunto. And it is
variously represented unto us.

1. In the designation and preparation of its terms and
benefits in the counsel of God. And this although it have
the nature of an eternal decree, yet is it not the same with
the decree of election, as some suppose. For that properly
respects the subjects or persons for whom grace and glory
are prepared. This is the preparation of that grace and
glory, as to the way and manner of their communication.
Some learned men do judge, that this counsel and purpose
of the will of God, to give grace and glory in and by Jesus
Christ unto the elect in the way and by the means by him
prepared, is formally the covenant of grace, or at least that
the substance of the covenant is comprised therein. But it
is certain, that more is required to complete the whole na-
ture of a covenant. Nor is this purpose or counsel of God
called the covenant in the Scripture, but is only proposed
as the spring and fountain of it ; Eph. i. 3 — 11. Unto the
full exemplification of the covenant of grace, there is re-
quired the declaration of this counsel of God's will, accom-
panied with the means and powers of its accomplishment.

JUSTIFICATION BY FAITH. 237

and the prescription of the ways whereby we are so to be
interested in it, and made partakers of the benefits of it.
But in the inquiry after the procuring cause of the new co-
venant, it is the first thing that ought to come under consi-
deration. For nothing can be the procuring cause of the
covenant, which is not so of this spring and fountain of it,
of this idea of it in the mind of God, of the preparation of
its terras and benefits. But this is nowhere in the Scrip-
ture affirmed to be the effect of the death or mediation of
Christ ; and to ascribe it thereunto, is to overthrow the
whole freedom of eternal grace and love. Neither can any
thing that is absolutely eternal, as is this decree and coun-
sel of God, be the effect of, or procured by, any thing that
is external and temporal.

2. It may be considered with respect unto the federal
transactions between the Father and the Son, concerninof the
accomplishment of this counsel of his will. What these
were, wherein they did consist, I have declared at large;
Exercitat. vol. ii. Neither do I call this the covenant of
grace absolutely, nor is it so called in the Scripture. But
yet some will not distinguish between the covenant of the
Mediator and the covenant of grace, because the promises
of the covenant absolutely are said to be made to Christ,
Gal. iii. 16. and he is the Trpwrov ^^ktikov, or first subject
of all the grace of it. But in the covenant of the Mediator,
Christ stands alone for himself, and undertakes for himself
alone, and not as the representative of the church. But
this he is in the covenant of grace. But this is that,
wherein it had its designed establishment, as unto all the
ways, means, and ends of its accomplishment ; and all things
so disposed, as that it might be effectual unto the eternal
glory of the wisdom, grace, righteousness, and power of
God. Wherefore, the covenant of grace could not be pro-
cured by any means or cause, but that which was the cause
of this covenant of the Mediator, or of God the Father with
the Son, as undertaking the work of mediation. And as
this is nowhere ascribed unto the death of Christ in the
Scripture, so to assert it, is contrary unto all spiritual rea-
son and understanding. Who can conceive that Christ by
his death should procure the agreement between God and
him, that he should die ?

238 THE DOCTRINE OF

3. With respect unto the declaration of it by especial re-
velation. This we may call God's making or establishing
of it, if we please ; though making of the covenant in Scrip-
ture, is applied principally, if not only, unto its execution
or actual application unto persons ; 2 Sam. xxiii. 5. Jer.
xxxii. 40. This declaration of the grace of God, and the
provision in the covenant of the mediator for the making of
it effectual unto his glory, is most usually called the cove-
nant of grace. And this is twofold.

1. In the way of a singular and absolute promise; so
was it first declared unto, and established with, Adam, and
afterward with Abraham. The promise is the declaration of
the purpose of God before declared, or the free determi-
nation and counsel of his will, as to his dealing with sin-
ners on the supposition of the fall, and their forfeiture of
their first covenant state. Hereof the grace and will of God
was the only cause ; Heb. viii. 8. And the death of Christ
could not be the means of its procurement. For he himself,
and all that he was to do for us, was the substance of that
promise. And this promise as it is declarative of the pur-
pose or counsel of the will of God, for the communication
of grace and glory unto sinners, in and by the mediation of
Christ, according to the ways and on the terms prepared and
disposed in his sovereign wisdom and pleasure, is formally
the new covenant, though something yet is to be added to
complete its application unto us. Now the substance of the
first promise, wherein the whole covenant of grace was vir-
tually comprised, directly respected and expressed the
giving of him for the recovery of mankind from sin and mi-
sery by his death; Gen. iii. 15. Wherefore, if he and all the
benefits of his mediation, his death and all the effects of it,
be contained in the promise of the covenant, that is, in the
covenant itself, then was not his death the procuring cause
of that covenant, nor do we owe it thereunto.

2. In the additional prescription of the way and means
whereby it is the will of God, that we shall enter into a
covenant state with him, or be interested in the benefits of
it. This being virtually comprised in the absolute promise
(for every promise of God doth tacitly require faith and obe-
dience in us), is expressed in other places by the way of
the condition required on our part. This is not the cove-

JUSTIFICATION BY FAITH. 239

nant, but the constitution of the terms on our part, whereon
we are made partakers of it. Nor is the constitution of these
terms, an effect of the death of Christ, or procured thereby.
It is a mere effect of the sovereign grace and wisdom of God.
The things themselves as bestowed on us, communicated un-
to us, wrought in us by grace, are all of them effects of the
death of Christ ; but the constitution of them to be the
terms and conditions of the covenant is an act of mere so-
vereign wisdom and grace. * God so loved the world, as to
send his only-begotten Son to die,' not that faith and re-
pentance might be the means of salvation, but all that his
elect might believe, and 'that all that believe might not
perish, but have life everlasting.' But yet it is granted that
the constitution of these terms of the covenant doth re-
spect the federal transaction between the Father and the
Son, wherein they were ordered to the praise of the glory
of God's grace ; and so although their constitution was not
the procurement of his death, yet without respect unto it,
it had not been. Wherefore, the sole cause of God's making
the new covenant, was the same with that of giving Christ
himself to be our mediator, namely, the purpose, counsel,
goodness, grace and love of God, as it is every where ex^
pressed in the Scripture.

4. The covenant may be considered as unto the ac-
tual application of the grace, benefit, and privileges of it unto
any persons, whereby they are made real partakers of them,
or are taken into covenant with God. And this alone in
the Scripture is intended by God's making a covenant with
any. It is not a general revelation, or declaration of the
terms and nature of the covenant (which some call a uni^
versal conditional covenant, on what grounds they know best^
seeing the very formal nature of making a covenant with
any, includes the actual acceptation of it, and participation
of the benefits of it by them), but a communication of the
grace of it, accompanied with a prescription of obedience,
that is God's making his covenant with any, as all instances
of it in the Scripture do declare.

It may be therefore inquired. What respect the covenant
of grace hath unto the death of Christ, or what influence it
hath thereunto.

240 THE DOCTRINE OF

I answer, supposing what is spoken of his being a surety
thereof, it hath a threefold respect thereunto.

1. In that the covenant, as the grace and glory of it were
prepared in the counsel of God, as the terms of it was
fixed in the covenant of the mediator, and as it was declared
in the promise, was confirmed, ratified, and made irrevoca-
ble thereby. This our apostle insists upon at large, Heb.
ix. 15 — 20. And he compares his blood in his death and
sacrifice of himself, unto the sacrifices and their blood
whereby the old covenant was confirmed, purified, dedicated
or established, ver. 18, 19. Now these sacrifices did not
procure that covenant, or prevail with God to enter into it ;
but only ratified and confirmed it; and this was done in
the new covenant by the blood of Christ.

2. He thereby underwent and performed all that which
in the righteousness and wisdom of God was required, that
the effects, fruits, benefits, and grace, intended, designed,
and prepared in the new covenant, might be effectually ac-
complished, and communicated unto sinners. Hence al-
though he procured not the covenant for us, by his death,
yet he was in his person, mediation, life and death, the only
cause and means whereby the whole grace of the covenant
is made effectual unto us. For,

3. All the benefits of it were procured by him ; that is,
all the grace, mercy, privileges, and glory that God hath pre-
pared in the counsel of his will, that were fixed as unto the way
of this communication in the covenant of the Mediator, and
proposed in the promises of it, are purchased, merited, and
procured by his death ; and effectually communicated or
applied unto all the covenanters by virtue thereof, with
others of his mediatory acts. And this is much more an
eminent procuring of the new covenant, than what is pre-
tended about the procurement of its terms and conditions.
For if he should have procured no more but this, if we owe
this only unto his mediation that God would thereon, or
did grant and establish this rule, law, and promise, that
whoever believed should be saved, it were possible that no
one should be saved thereby ; yea, if he did no more, con-
sidering our state and condition, it was impossible that any
one should so be.

JUSTIFICATION BY FAITH. 241

To give the sum of these things, it is inquired, with re-
spect unto which of these considerations of the new cove-
nant, it is aflSrmed that it was procured by the death of
Christ. If it be said, that it is with respect unto the actual
communication of all the grace and glory prepared in the
covenant, and proposed unto us in the promises of it; it is
most true. All the grace and glory promised in the cove-
nant was purchased for the church by Jesus Christ. In this
sense by his death he procured the new covenant. This
the whole Scripture from the beginning of it in the first
promise unto the end of it, doth bear witness unto. For it
is in him alone that ' God blesseth us with all spiritual
blessings in heavenly things.' Let all the good things that
are mentioned or promised in the covenant expressly, or by
just consequence, be summed up, and it will be no hard
matter to demonstrate concerning them all, and that both
jointly and severally, that they were all procured for us by
the obedience and death of Christ.

But this is not that which is intended. For most of this
opinion do deny, that the grace of the covenant in con-
version unto God, the remission of sins, sanctification, jus-
tification, adoption, and the like, are the effects or procure-
ments of the death of Christ. And they do on the other
hand declare, that it is God's making of the covenant, which
they do intend; that is the contrivance of the terms and
conditions of it, with their proposal unto mankind for their
recovery. But herein there is ov^lv vydg. For

1. The Lord Christ himself, and the whole work of his
mediation, as the ordinance of God for the recovery and
salvation of lost sinners, is the first and principle promise
of the covenant. So his exhibition in the flesh, his work
of mediation therein, with our deliverance thereby, was the
subject of that first promise, which virtually contained this
whole covenant. So he was of the renovation of it unto
Abraham, when it was solemnly confirmed by the oath of
God ; Gal. iii. 16, 17. And Christ did not by his death pro-
cure the promise of his death, nor of his exhibition in the
flesh, or his coming into the world, that he might die.

2. The making of this covenant is every v.here in the
Scripture ascribed (as is also the sending of Christ himself
to die) unto the love, grace, and wisdom of God alone ; no-

VOL. XI. R

242 THE doctiunf: of

where unto the death of Christ, as the actual communication
of all grace and glory are. Let all the places be considered,
where either the giving of the promise, the sending of Christ,
or the making of the covenant are mentioned, either ex-
pressly or virtually, and in none of them are they assigned
unto any other cause, but the grace, love, and wisdom of
God alone, all to be made effectual unto us, by the medi-
ation of Christ.

3. The assignation of the sole end of the death of Christ
to be the procurement of the new covenant in the sense con-
tended for, doth indeed evacuate all the virtue of the death
of Christ, and of the covenant itself. For, 1. The cove-
nant which they intend, is nothing but the constitution and
proposal of new terms and conditions for life and salvation
unto all men. Now whereas the acceptance and accom-
plishment of these conditions, depend upon the wills of men
no way determined by effectual grace, it was possible that
notwithstanding all Christ did by his death, yet no one
sinner might be saved thereby, but that the whole end and
design of God therein might be frustrated. 2. Whereas
the substantial advantage of these conditions lieth herein,
that God will now for the sake of Christ, accept of an obe-
dience, inferior unto that required in the law, and so as that
the grace of Christ doth not raise up all things unto a con-
formity and compliance with the holiness and will of God
declared therein, but accommodate all things unto our pre-
sent condition, nothing can be invented more dishonour-
able to Christ and the gospel. For what doth it else but
make Christ the minister of sin, in disannulling the holiness
that the law requires, or the obligation of the law unto it,
without any provision of what might answer, or come into
the room of it, but that which is incomparably less worthy.
Nor is it consistent with divine wisdom, goodness, and im-
mutability, to appoint unto mankind a law of obedience,
and cast them all under the severest penalty upon the trans-
gression of it, when he could in justice and honour, have
given them such a law of obedience, whose observance
might consist with many failings and sins. For if he have
done that now, he could have done so before, which how far
it reflects on the glory of the divine properties might be
easily manifested. Neither doth this fond imagination

JUSTIFICATION BY FAITH. 243

comply with those testimonies of Scripture, that the Lord
Christ came not to destroy the law, but to fulfil it, that he
is the end of the law, and that by faith the law is not dis-
annulled, but established. Lastly, the Lord Christ was the
mediator and surety of the new covenant, in and by whom
it was ratified, confirmed, and established ; and therefore,
by him the constitution of it was not procured. For all the
acts of his office belong unto that mediation; and it cannot
be well apprehended how any act of mediation for the es-
tablishment of the covenant, and rendering it effectual,
should procure it.

7. But to return from this digression ; That wherein all
the precedent causes of the union between Christ and be-
lievers, whence they become one mystical person, do centre,
and whereby they are rendered a complete foundation of the
imputation of their sins unto him, and of his righteousness
unto them, is the communication of his Spirit, the same
Spirit that dvvelleth in him, unto them, to abide in, to ani-
mate and guide the whole mystical body and all its mem-
bers. But this hath of late been so much spoken unto, as
that I shall do no more but mention it.

On the considerations insisted on, whereby the Lord
Christ became one mystical person with theehurch, or bare
the person of the church in what he did as mediator, in the
holy wise disposal of God as the author of the law, the su-
preme rector or governor of all mankind, as unto their tem-
poral and eternal concernments, and by his own consent,
the sins of all the elect were imputed unto him. This
having been the faith and language of the church in all
ages, and that derived from, and founded in, express testi-
monies of Scripture, with all the promises and presignations
of his exhibition in the flesh from the beginning, cannot now
with any modesty be expressly denied. Wherefore, the So-
cinians themselves grant that our sins may be said to be im-
puted unto Christ, and he to undergo the punishment of
them, so far as that all things which befell him evil and
afflictive in this life, with the death which he underwent,
were occasioned by our sins. For had not we sinned, there
had been no need of, nor occasion for, his suffering. But
notwithstanding this concession they expressly deny his sa-
tisfaction, or that properly he underwent the punishment

R 2

244 THE DOCTlUNJi: OF

due unto our sins; wherein they deny also all imputation-
of them unto him. Others say that our sins were imputed
unto him, * quoad reatum poenae/ but not ' quoad reatum
culpa?.' But I must acknowledge that unto me this distinc-
tion gives * inanem sine mente sonum.' The substance of it
is much insisted on by Feuardentius, Dialog. 5. p. 467. And
he is followed by others. That which he would prove by
it is, that the Lord Christ did not present himself before
the throne of God, with the burden of our sins upon him,
so as to answer unto the justice of God for them. Whereas
therefore ' reatus,' or ' guilt,' may signify either * dignitatem
poenae/ or ' obligationem ad poenam,' as Bellarmine distin-
guisheth, de Amiss, Grat. lib. vii.cap. 7. with respect unto
Christ, the latter only is to be admitted. And the main argu-
ment he and others insist upon, is this ; that if our sins be im-
puted unto Christ, as unto the guilt of the fault, as they
speak, then he must be polluted with them, and thence be
denominated a sinner in every kind. And this would be
true, if our sins could be communicated unto Christ by
transfusion, so as to be his inherently and subjectively. But
their being so only by imputation, gives no countenance
unto any such pretence. However, there is a notion of legal
uncleanness, where there is no inherent defilement. So the
priest who offered the red heifer to make atonement, and
he that burned her, were said to be unclean ; Num. xix. 7, 8.
But hereon they say, that Christ died and suffered upon
the special command of God, not that his death and suf-
fering were any way due upon the account of our sins ; or
required injustice, which is utterly to overthrow the satis-
faction of Christ.

Wherefore, the design of this distinction is to deny the
imputation of the guilt of our sins unto Christ, and then in
what tolerable sense can they be said to be imputed unto
him, I cannot understand. But we are not tied up unto ar-
bitrary distinctions, and the sense that any are pleased to
impose on the terms of them. I shall therefore first inquire
into the meaning of these words, guilt and guilty, whereby
we may be able to judge of what it is, which in this dis-
tinction is intended.

The Hebrews have no other word to signify guilt or guilty
but CDi^'K. And this thev use both for sin, the guilt of it,

JUSTIFICATION BY FAITH. 245

the punishment due unto it, and a sacrifice forit.^ Speaking
of the guilt of blood, they use not any word to signify guilt,
but only say, )b CDT it is blood to him. So David prays,
' Deliver me tZ)>DlD from blood,' which we render ' blood-guil-
tiness ;' Psal. li. 14. And this was, because by the con-
stitution of God, he that was guilty of blood, was to die by
the hand of the magistrate, or of God himself. But CDWi<
ascham is nowhere used for guilt, but it signifies the re-
lation of the sin intended unto punishment. And other
significations of it will be in vain sought for in the Old Tes-
tament.

In the New Testament, he that is guilty, is said to be
vTToStKoc, Rom. iii. 19. that is, obnoxious to judgment or ven-
geance for sin ; one that 17 ^Ikt) Zyv ovk da(Tev as they speak.
Acts xxviii. 4. whom vengeance will not suffer to go un-
punished. And evoxog, 1 Cor. xi. 27. a word of the same
signification. Once by ocfidXoj, Matt, xxiii. 18. to owe, to be
indebted to justice. To be obnoxious, liable unto justice,
vengeance, punishment for sin, is to be guilty.

* Reus,' ' guilty,' in the Latin is of a large signification.
He who is ' crimini obnoxius/ or * poenae propter crimen,' or
* voti debitor,' or ' promissi,' or * officii ex sponsione,' is
called, * reus.' Especially every sponsor or surety, is * reus'
in the law. ' Cum servus pecuniam pro libertate pactus est,
et ob eam rem, reum dederit' (that is, * sponsorem, expro-
missorem') * quamvis servus ab alio manumissus est, reus ta-
men obligabitur.' He is * reus,' who engageth himself for any
other, as to the matter of his engagement. And the same
is the use of the word in the best Latin authors. ' Oppor-
tuna loca dividenda praefectis esse ac suae quique partis tu-
tandse reus sit.' Liv. de Bello Punic, lib. v. That every
captain should so take care of the station committed to
him, as that if any thing happened amiss, it should be im-
puted unto him. And the same author again, * at quicun-
que aut propinquitate aut affinitate regiam contigissent,
alienee culpae rei trucidarentur,' shoi-ld be guilty of the fault
of another (by imputation), and suflfer for it. So that in the
Latin tongue he is ' reus,' who for himself or any other is ob-
noxious unto punishment or payment.

' Reatus' is a word of late admission into the Latin
tongue, and was formed of * reus.' So Quintilian informs us

246 THE DOCTRINE OF

in his discourse of the use of obsolete and new words, lib. viii.
cap. 3. ' Qute Vetera nunc sunt, fuerunt olim nova ; quaedam
in usu perquam recentia. Messala primus reatum, mune-
rarium Augustus dixerunt;* to which he adds, ' piratica,
musica/ and some others then newly come into use. But
* reatus' at its first invention was of no such signification as
it is now applied unto. I mention it only to shew, that we
have no reason to be obliged unto men's arbitrary use of
words. Some lawyers first used it, *pro crimine,' a fault,
exposing^ unto punishment. But the original invention of
it continued by long use, was to express the outward state
and condition of him who was * reus,' after he was first
charged in a cause criminal, before he was acquitted or con-
demned. Those amono; the Romans, who were made * rei'
by any public accusation, did betake themselves unto a poor
squalid habit, a sorrowful countenance, suftering their hair
and beards to go undressed; hereby on custom and usage,
the people who were to judge on their cause, were inclined
to compassion. And Milo furthered his sentence of banish-
ment, because he would not submit to this custom which
had such an appearance of pusillanimity and baseness of
spirit. This state of sorrow and trouble so expressed, they
called * reatus* and nothing else. It came afterward to de-
note their state who were committed unto custody in order
unto their trial, when the government ceased to be popular,
wherein alone the other artifice was of use. And if this
word be of any use in our present argument, it is to express
the state of men after conviction of sin, before their justi-
fication. That is their * reatus,' the condition wherein the
proudest of them cannot avoid to express their inward
sorrow and anxiety of mind, by some outward evidences of
them. Beyond this we are not obliged by the use of this
word, but must consider the thing itself which now we in-
tend to express thereby.

Guilt in the Scripture is the respect of sin unto the
sanction of the law, whereby the sinner becomes obnoxious
unto punishment. And to be guilty is to be virodiKog ri^
0£(^, liable unto punishment for sin, from God, as the su-
preme lawgiver and judge of all. And so guilt or ' reatus' is
well defined to be * obligatio ad pcenam, propter culpam,
aut admissam in sc, aut imputatum, juste aut injuste.' For

JUSTIFICATION BY FAITH. ^47

SO Bathsheba says unto David, that she and her son Solo-
mon should be CD^NIOn sinners, that is, be esteemed guilty
or liable unto punishment for some evil laid unto their
charge; 1 Kings i. 21. And the distinction of ' Dignitas
pcenae,' and ' obligatio ad pcenam,' is but the same thing
in divers words. For both do but express the relation of
sin unto the sanction of the law, or if they may be con-
ceived to differ, yet are they inseparable ; for there can be
no ' obligatio ad pcenam,' where there is not * dignitas
pcenae/

Much less is there any thing of weight in the distinction
of ' reatus culpse,' and ' reatus pcense.' For this ' reatus
culpse' is nothing but * dignitas pcense propter culpam.' Sin
hath other considerations, namely, its formal nature, as it is
a transgression of the law ; and the stain of filth that it
brings upon the soul ; but the guilt of it, is nothing but its
respect unto punishment from the sanction of the law. And
so indeed 'reatus culpse,' is 'reatus pcense ;' the guilt of
sin, is its desert of punishment. And where there is not this
'reatus culpae/ there can be no 'pcena,' no punishment pro-
perly so called. For ' poena' is ' vindicta noxse,' the revenge
due to sin. So therefore there can be no punishment, nor
' reatus pcense,' the guilt of it, but where there is * reatus
culpge ;' or sin considered with its guilt. And the ' reatus
poenge,' that may be supposed without the guilt of sin, is
nothing but that obnoxiousness unto afflictive evil on the
occasion of sin, which the Socinians admit with respect
unto the sufFeringof Christ, and yet execrate his satisfaction.
And if this distinction should be apprehended to be of
* reatus,' from its formal respect unto sin and punishment, it
must in both parts of the distinction be of the same signifi-
cation, otherwise there is an equivocation in the subject of
it. But ' reatus poense' is a liableness, an obnoxiousness
unto punishment according to the sentence of the law; that
whereby a sinner becomes vito^ikoq t(o ^£(^. And then * reatus
culpae' must be an obnoxiousness unto sin, which is uncouth.
There is therefore no imputation of sin, where there is no
imputation of its guilt. For the guilt of punishment, which
is not its respect unto the desert of sin, is a plain fiction,
there is no such thing in ' rerum natura.' There is no guilt
of ^n, but its relation unto punishment.

248 TUt DOCTRIXt OF

That therefore which we affirm herein is, that our sins
were so transferred on Christ, as that thereby he became
C3Wi^, viroBiKog T(f ^f^, * reus,' responsible unto God, and
obnoxious unto punishment in the justice of God for them,
lie was * aliense culpse reus/ Perfectly innocent in him-
8elf ; but took our guilt on him, or our obnoxiousness unto
punishment for sin. And so he may be, and may be said
to be, the greatest debtor in the world, who never borrowed
nor owed one farthing on his own account, if he become
surety for the greatest debt of others. So Paul became a
debtor unto Philemon, upon his undertaking for Onesimus,
who before owed him nothing.

And two things concurred unto this imputation of sin
unto Christ. 1. The act of God imputing it. 2. The vo-
luntary act of Christ himself in the undertaking of it, or
admitting of the charge.

1. The act of God in this imputation of the guilt of our
sins unto Christ, is expressed by his ' laying all our iniquities
upon him, making him to be sin for us,' who knew no sin,
and the like. For, 1. As the supreme governor, law-
giver, and judge of all, unto whom it belonged to take care
that his holy law was observed, or the offenders punished,
he admitted upon the transgression of it, the sponsion and
suretyship of Christ to answer for the sins of men ; Heb. x.
5_7. 2. In order unto this end, ' he made him under the
law,' or gave the law power over him, to demand of him,
and inflict on him the penalty which was due unto the sins
of them for whom he undertook; Gal. iii. 13. iv. 4, 5.
3. For the declaration of the righteousness of God in this
setting forth of Christ to be a propitiation, and to bear our
iniquities, the guilt of our sins was transferred unto him in
an act of the righteous judgment of God, accepting and es-
teeming of him as the guilty person ; as it is with public
sureties in every case.

2. The Lord Christ's voluntary susception of the state
and condition of a surety, or undertaker for the church, to
appear before the throne of God's justice for them, to answer
whatever was laid unto their charge, was required hereunto.
And this he did absolutely. There was a concurrence of
his own will in and unto all those divine acts whereby he,
and the church, were constituted one mystical person. And

JUSTIFICATION BY FAITH. 249.

of his own love and grace did he as our surety stand in our
stead before God, when he made inquisition for sin ; he took
it on himself, as unto the punishment which it deserved.
Hence it became jast and righteous that he should suffer,
' the just for the unjust, that he might bring us unto God.*

For if this be not so, I desire to know what is become
of the guilt of the sins of believers; if it were not trans-
ferred on Christ, it remains still upon themselves, or it is
nothing. It will be said that guilt is taken away by the
free pardon of sin. But if so, there was no need of punish-
ment for it at all ; which is indeed what the Socinians plead,
but by others is not admitted. For if punishment be not for
guilt, it is not punishment.

But it is fiercely objected against what we have asserted,
that if the guilt of our sins was imputed unto Christ, then
was he constituted a sinner thereby ; for it is the guilt of
sin that makes any one to be truly a sinner. This is urged
by Bellarmine, lib. ii. de Justificat. not for its own sake, but
to disprove the imputation of his righteousness unto us, as
it is continued by others with the same design. For, saith
lie, * if we be made righteous, and the children of God through
the imputation of the righteousness of Christ, then was he
made a sinner, * et quod horret animus cogitare, filius dia-
boli ;* by the imputation of the guilt of our sins, or our un-
righteousness unto him.' And the same objection is pressed
by others, with instances of consequences, which for many
reasons I heartily wish had been forborn. But I answer,

1. Nothing is more absolutely true, nothing is more sa-
credly or assuredly believed by us, than, that nothing which
Christ did or suffered, nothing that he undertook or under-
went, did or could constitute him, subjectively, inherently,
and thereon personally a sinner, or guilty of any sin of his
own. To bear the guilt or blame of other men's faults, to be
* alienee culpse reus,' makes no man a sinner, unless he did
unwisely or irregularly undertake it. But that Christ should
admit of any thing of sin in himself, as it is absolutely in-
consistent with the hypostatical union, so it would render
him unmeet for all other duties of his office ; Heb. vii. 25, 26.
And I confess it hath always seemed scandalous unto me,
that Socinus, Crellius, and Grotius, do grant that in some
sense Christ offered for his own sins, and would prove it

250 THE DOCTIUNK OF

from that very place wherein it is positively denied ; Heb.
vii. 27. This ought to be sacredly fixed, and not a word used
nor thought entertained of any possibility of the contrary,
upon any supposition whatever.

2. None ever dreamed of a transfusion or propagation of
sin from us unto Christ, such as there was from Adam unto
us. For Adam was a common person unto us, we are not so
to Christ; yea, he is so to us; and the imputation of our
sins unto him, is a singular act of divine dispensation, which
no evil consequence can ensue upon.

3. To imagine such an imputation of our sins unto Christ,
as that thereon they should cease to be our sins, and become
his absolutely, is to overthrow that which is affirmed. For
on that supposition, Christ would not suffer for our sins, for
they ceased to be ours, antecedently unto his suffering. But
the guilt of them was so transferred unto him, that through
his suffering for it, it might be pardoned unto us.

These things being premised, I say,

1. There is in sin a transgression of the preceptive part
of the law, and there is an obnoxiousness unto the punish-
ment from the sanction of it. It is the first that gives sin
its formal nature, and where that is not subjectively, no per-
son can be constituted formally a sinner. However, any one
may be so denominated as unto some certain end or purpose,
yet without this, formally a sinner none can be, whatever be
imputed unto them. And where that is, no non-imputation
of sin as unto punishment, can free the person in whom it is,
from being formally a sinner. When Bathsheba told David
that she and her son Solomon should be CD>i<lOn sinners, by
having crimes laid unto their charge; and when Judah told
Jacob, that he would be a sinner before him always on the
account of any evil that befell Benjamin (it should be im-
puted unto him), yet neither of them could thereby be con-
stituted a sinner formally. And on the other hand, when
Shimei desired David not to impute sin unto him, whereby
he escaped present punishment, yet did not that non-impu-
tation free him formally from being a sinner. Wherefore,
sin under this consideration as a transgression of the pre-
ceptive part of the law, cannot be communicated from one
unto another, unless it be by the propagation of a vitiated
principle or habit. But yet neither so will the personal .sin

JUSTIFICATION BY FAITH. 251

of one as inherent in him, ever come to be the personal sin
of another. Adam hath upon his personal sin communicated
a vitious, depraved, and corrupted nature unto all his pos-
terity ; and besides, the guilt of his actual sin is imputed
unto them, as if it had been committed by every one of them.
But yet his particular personal sin, neither ever did, nor
ever could become the personal sin of any one of them, any
otherwise than by the imputation of its guilt unto them.
Wherefore our sins neither are, nor can be so imputed unto
Christ, as that they should become subjectively his, as they
are a transgression of the preceptive part of the law. A
physical translation or transfusion of sin is in this case
naturally and spiritually impossible ; and yet on a suppo-
sition thereof alone, do the horrid consequences mentioned
depend. But the guilt of sin is an external respect of it,
with regard unto the sanction of the law only. This is se-
parable from sin, and if it were not so, no one sinner could
either be pardoned or saved. It may therefore be made
another's by imputation, and yet that other not rendered
formally a sinner thereby. This was that which was imputed
unto Christ, whereby he was rendered obnoxious unto the
curse of the law. For it was impossible that the law should
pronounce any accursed but the guilty ; nor would do so ;
Deut. xxvii. 26.

2. There is a great difference between the imputation of
the righteousness of Christ unto us, and the imputation of
our sins unto Christ; so as that he cannot in the same man-
ner be said to be made a sinner by the one, as we are
made righteous by the other. For our sin was imputed
unto Christ only, as he was our surety for a time, to this
end, that he might take it away, destroy it, and abolish it.
It was never imputed unto him, so as to make any alteration
absolutely in his personal state and condition. But his
righteousness is imputed unto us, to abide with us, to be
ours always, and to make a total change in our state and
condition as unto our relation unto God. Our sin was im-
puted unto him, only for a season, not absolutely, but as
he was a surety, and unto the special end of destroying it;
and taken on him, on this condition, that his righteousness
should be made ours for ever. All things are otherwise in
the imputation of his righteousness unto us, which respects

252 THE DOCTRINK OF

US absolutely, and not under a temporary capacity, abides
with us for ever, changetli our state and relation unto God,
and is an effect of superabounding grace.

But it will be said, that if our sins as to the guilt of them
were imputed unto Christ, then God must hate Christ. For
he hateth the guilty. I know not well how I come to men-
tion these things, which indeed I look upon as cavils, such
as men may multiply if they please, against any part of the
mysteries of the gospel. But seeing it is mentioned, it may
be spoken unto. And

1. It is certain that the Lord Christ's taking on him the
guilt of our sins, was a high act of obedience unto God,
Heb. X. 5, 6. and for which the ' Father loved him ;' John
X. 17, 18. There was therefore no reason why God should
hate Christ, for his taking on him our debt and the payment
of it, in an act of the highest obedience unto his will. 2. God
in this matter is considered as a rector, ruler, and judge.
Now it is not required of the severest judge, that as a judge
he should hate the guilty person, no, although he be guilty
originally by inhesion and not by imputation. As such, he
hath no more to do, but consider the guilt, and pronounce
the sentence of punishment. But, 3. Suppose a person out
of an heroic generosity of mind should become ^n AvTi^v^oq
for another, for his friend, for a good man, so as to answer
for him with his life, as Judah undertook to be for Benjamin
as to his liberty, which when a man hath lost, he is civilly
dead, and ' capite diminutus,' would the most cruel tyrant
under heaven that should take away his life, in that case
hate him ; would he not rather admire his worth and virtue?
As such a one it was that Christ suffered, and no otherwise.
4. All the force of this exception depends on the ambiguity
of the word hate. For it may signify either an aversation
ox detestation of mind, or only a will of punishing, as in God
mostly it doth. In the first sense there was no ground why
God should hate Christ on this imputation of guilt unto
him ; whereby he became * non proprige sed alienae culpaB
reus.' Sin inherent renders the soul polluted, abominable,
and the only object of divine aversation. But for him who
was perfectly innocent, holy, harmless, uudefiled in himself,
who did no sin, neither was there guile found in his mouth,
to take upon hira the guilt of other sins, thereby to comply

JUSTIFICATION BV FAITH. 253

with and accomplish the design of God for the manifesta-
tion of his glory and infinite wisdom, grace, goodness,
mercy, and righteousness, unto the certain expiation and
destruction of sin, nothing could render him more glorious
and lovely in the sight of God or man. But for a will of
punishing in God, where sin is imputed, none can deny it,
but they must therewithal openly disavow the satisfaction
of Christ.

The heads of some few of those arguments wherewith
the truth we have asserted is confirmed, shall close this
discourse.

1. Unless the guilt of sin was imputed unto Christ, sin
was not imputed unto him in any sense ; for the punishment
of sin is not sin; nor can those who are otherwise minded,
declare what it is of sin, that is imputed. But the Scrip-
ture is plain, that ' God laid on him the iniquity of us all,'
and made him to be sin for us, which could not otherwise
be but by imputation.

2. There can be no punishment but with respect unto
the guilt of sin personally contracted, or imputed. It is
guilt alone that gives what is materially evil and afflictive,
the formal nature of punishment and nothing else. And
therefore those who understand full well the harmony of
things and opinions, and are free to express their minds, do
constantly declare, that if one of these be denied, the other
must be so also ; and if one be admitted they must both be
so. If guilt was not imputed unto Christ, he could not, as
they plead well enough, undergo the punishment of sin ;
much he might do and suffer on the occasion of sin, but
undergo the punishment due unto sin he could not. And if
it should be granted that the guilt of sin was imputed unto
him, they will not deny but that he underwent the punish-
ment of it; and if he underwent the punishment of it, they
will not deny but that the guilt of it was imputed unto him;
for these things are inseparably related.

3. Christ was made a curse for us, the curse of the law;
as is expressly declared. Gal. iii. 13, 14. But the curse of
the law respects the guilt of sin only ; so as that where that
is not, it cannot take place in any sense, and where that is,
it doth inseparably attend it ; Deut. xxvii. 26,

4. The express testimonies of the Scripture unto this

254 THE 1)0( TKINE O I "

purpose cannot be evaded, without an open wresting of their
words and sense. So God is said to 'make all our iniquities
to meet upon him ;' and he bare them on him as his burden,
for so the word signifies ; Isa. liii. 6. ' God hath laid on him,
13^D ])]; nx the iniquity,' that is, the guilt * of us all,' ver. 11.
^3D> Kin tZDnsii^l and their sin or guilt shall he bear. For
that is the intendment of \)^, where joined with any other
word that denotes sin as it is in those places ; Psal. xxxii. 5.
thou forgavest >n«tDn nv * the iniquity of my sin/ that is,
the guilt of it, which is that alone that is taken away by
pardon. That his soul was made an offering for the guilt
of sin, that he was made sin, that sin was condemned in his
flesh. Sec.

5. This was represented in all the sacrifices of old, es-
pecially the great anniversary, on the day of expiation, with
the ordinance of the scape-goat, as hath been before de-
clared.

6. Without a supposition hereof it cannot be under-
stood, how the Lord Christ should be our AvTixj^vxog or suf-
fer avri vfXMv, in our stead, unless we will admit the exposi-
tion of Mr. Ho, a late writer, who reckoning up how many-
things the Lord Christ did in our stead, adds as the sense
thereof, that it is to bestead us ; than which if he can invent
any thing more fond and senseless, lie hath a singular faculty
in such an employment.

CHAP. IX.

The formal cause of justification ; or, the righteousness on the account
whereof believers are justified before God. Objections answered.

The principal differences about the doctrine of justification
are reducible unto three heads: 1. The nature of it;
namely, whether it consist in an internal change of the per-
son justified by the infusion of a habit of inherent grace
or riorhteousness ; or whether it be a forensic act, in the
judging, esteeming, declaring, and pronouncing such a per-
son to be righteous, thereon absolving him from all his sins.

JUSTIFICATION BY FAITH. 255

giving unto him right and title unto life. Herein we have
to do only with those of the church of Rome, all others,
both Protestants and Socinians being agreed on the foren-
sic sense of the word, and the nature of the thino; sionified
thereby. And this I have already spoken unto, so far as
our present design doth require, and that I hope with such
evidence of truth, as cannot well be gainsayed. Nor may
it be supposed that we have too long insisted thereon, as
an opinion which is obsolete, and long since sufficiently
confuted. I think much otherwise, and that those who
avoid the Romanists in these controversies, will give a
greater appearance of fear, than of contempt. For when all
is done, if free justification through the blood of Christ and
the imputation of his righteousness, be not able to preserve
its station in the minds of men, the Popish doctrine of jus-
tification must and will return upon the world, with all the
concomitants and consequences of it. Whilst any know-
ledge of the law or gospel is continued amongst us, the con-
sciences of men will at one time or other, living or dying,
be really affected with a sense of sin, as unto its guilt and
danger. Hence that trouble and those disquietments of
mind will ensue, as will force men, be they never so unwil-
ling, to seek after some relief and satisfaction. And what
will not men attempt, who are reduced to the condition ex-
pressed, Micah vi. 7, 8. Wherefore in this case, if the true
and only relief of distressed consciences, of sinners who are
weary and heavy laden be hid from their eyes ; if they have
no apprehension of, nor trust in that which alone they may
oppose unto the sentence of the law, and interpose between
God's justice and their souls, wherein they may take shelter
from the storms of that wrath which abideth on thein that
believe not ; they will betake themselves unto any thing
which confidently tenders them present ease and relief.
Hence many persons living all their days in an ignorance of
the righteousness of God, are oftentimes on their sick beds,
and in their dying hours, proselyted unto a confidence in
the ways of rest and peace, which the Romanists impose
upon them. For such seasons of advantage do they wait
for, unto the reputation as they suppose of their own zeal,
in truth unto the scandal of Christian religion. But finding
at any time the consciences of men under disquietments.

256 THE DOCTlllKE OF

and ignorant of, or disbelieving that heavenly relief which
is provided in the gospel, they are ready with their appli-
cations and medicines, having on them pretended approba-
tions of the experience of many ages, and an innumerable
company of devout souls in them. Such is their doctrine
of justification, with the addition of those other ingredients
of confession, absolution, penances, or commutations, aids
from saints and angels, especially the blessed Virgin, all
warmed by the fire of purgatory, and confidently adminis-
tered unto persons sick of ignorance, darkness, and sin.
And let none please themselves in the contempt of these
things. If the truth concerning evangelical justification be
once disbelieved among us, or obliterated by any artifices
out of the minds of men, unto these things at one time or
other, they must and will betake themselves. For the new
schemes and projections of justification w^hich some at pre-
sent would supply us withal, they are no way suited, nor
able to give relief or satisfaction unto a conscience really
troubled for sin, and seriously inquiring how it may have
rest and peace with God. I shall take the boldness there-
fore to say, whoever be offended at it; that if we lose the
ancient doctrine of justification through faith in the blood
of Christ, and the imputation of his righteousness unto us,
public profession of religion will quickly issue in Popery,
or Atheism, or at least in what is the next door unto it, koi
Tavra fxiv Si Tavra.

The second principal controversy is about the formal cause
of justification, as it is expressed and stated by those of the
Roman church. And under these terms some Protestant
divines have consented to debate the matter in difference.
I shall not interpose into a strife of words. So the Roman-
ists will call that which we inquire after. Some of ours
say the righteousness of Christ imputed; some, the imputa-
tion of the righteousness of Christ, is the formal cause of
our justification ; some, that there is no formal cause of
justification, but this is that which supplies the place
and use of a formal cause, which is the righteousness of
Christ. In none of these things will I concern myself,
though I judge what was mentioned in the last place, to be
most proper and significant.

The substance of the inquiry wherein alone we are con-

JUSTIFICATION BY FAITH. 257

cemed is ; What is that righteousness whereby, and where-
with, a believing sinner is justified before God; or whereon
he is accepted with God, hath his sins pardoned, is received
into grace and favour, and hath a title given him unto the
heavenly inheritance. I shall no otherwise propose this in-
quiry, as knowing that it contains the substance of what
convinced sinners do look after in and by the gospel.

And herein it is agreed by all, the Socinians only ex-
cepted, that the procatarctical or procuring cause of the
pardon of our sins and acceptance with God, is the satis-
faction and merit of Christ. Howbeit it cannot be denied,
but that some retaining the names of them, do seem to re-
nounce or disbelieve the things themselves. But we need
not to take any notice thereof, until they are free more
plainly to express their minds. But as concerning the
righteousness itself inquired after, there seems to be a dif-
ference among them, who yet all deny it to be the righteous-
ness of Christ imputed unto us. For those of the Roman
church plainly say, that upon the infusion of a habit of
grace, with the expulsion of sin and the renovation of our
natures thereby, which they call the first justification, we
are actually justified before God, by our own works of
righteousness. Hereon they dispute about the merit and
satisfactoriness of those works, with their condignity of the
reward of eternal life. Others, as the Socinians, openly dis-
claim all merit in our works ; only some, out of reverence
as I suppose, unto the antiquity of the word, and under the
shelter of the ambiguity of its signification, have faintly at-
tempted an accommodation with it. But in the substance
of what they assert unto this purpose, to the best of my un-
derstanding they are all agreed. For what the Papists call
* Justitia Operum,' the righteousness of works, they call a
personal, inherent, evangelical righteousness, whereof we
have spoken before. And whereas the Papists say, that
this righteousness of works is not absolutely perfect, nor in
itself able to justify us in the sight of God, but owes all its
worth and dignity unto this purpose unto the merit of Christ,
they affirm that this evangelical righteousness is the con-
dition whereon we enjoy ihe benefits of the righteoufiness
of Christ, in the pardon of our sins, and the acceptance of
our persons before God. But as unto those Vvho will ac-

VOL. XI. i»

258 TflE DOC 1 RINK OF

knowledge no otlier righteousness wherewith we are justified
before God, the meaning is the same, whether we say that
on the condition of this righteousness we are made partakers
of the benefits of the righteousness of Christ; or that it is
the righteousness of Christ which makes this righteousness
of ours accepted with God. But these things must after-
ward more particularly be inquired into.

3. The third inquiry wherein there is not an agreement
in this matter is, upon a supposition of a necessity, that he
who is to be justified, should one way or other be interested
in the righteousness of Christ, what it is that on our part is
required thereunto. This some say to be faith alone, others
faith and works also, and that in the same kind of necessity
and use. That whose consideration we at present under-
take, is the second thing proposed. And indeed, herein
lies the substance of the whole controversy about our justi-
fication before God, upon the determination and stating
whereof, the determination of all other incident questions
doth depend.

This therefore is that which herein I affirm. The righte-
ousness of Christ (in his obedience and suffering for us) im-
puted unto believers, as they are united unto him by his
Spirit, is that righteousness whereon they are justified before
God, on the account whereof their sins are pardoned, and a
right is granted them unto the heavenly inheritance.

This position is such as wherein the substance of that
doctrine in this important article of evangelical truth which
we plead for, is plainly and fully expressed. And I have
chosen the rather thus to express it, because it is that thesis
wherein the learned Davenant laid, down that common doc-
trine of the reformed churches whose defence he undertook.
This is the shield of truth in the whole cause of Justifica-
tion, which whilst it is preserved safe, we need not trouble
ourselves about the differences that are among learned men,
about the most proper stating and declaration of some lesser
concernments of it. This is the refuge, the only refuge of
distressed consciences, wherein they may find rest and

peace.

For the confirmation of this assertion, I shall do these
three things: 1. Reflect on what is needful unto the ex-
planation of it. 2. Answer the most important general

JUSTIFICATION BY FAITH. 259

objections agaiust it. 3. Prove the truth of it by argu-
ments and testimonies of the holy Scripture.

As to the first of these, or what is necessary unto tlie
explanation of this assertion, it hath been sufficiently spoken
unto in our foregoing discourses. The heads of some things
only shall at present be called over.

1. The foundation of the imputation asserted, is union.
Hereof there are many grounds and causes as hath been de-
clared. But that which we have immediate respect unto as
the foundation of this imputation, is that whereby the Lord
Christ and believers do actually coalesce into one mystical
person. This by the Holy Spirit inhabiting in him as the
head of the church in all fulness, and in all believers accord-
ing to their measure, whereby they became members of his
mystical body. That there is such a union between Christ
and believers, is the faith of the Catholic church, and hath
been so in all ages. Those who seem in our days to deny it
or question it, either know not what they say, or their minds
are influenced by their doctrine, who deny the divine per-
sons of the Son, and of the Spirit. Upon supposition of
this union, reason will grant the imputation pleaded for to
be reasonable ; at least, that there is such a peculiar ground
for it, as is not to be exemplified in any things natural or
political among men.

2. The nature of imputation hath been fully spoken unto
before, and thereunto I refer the reader for the understand-
ing of what is intended thereby.

3. That which is imputed is the righteousness of Christ;
and briefly I understand hereby, his whole obedience unto
God in all that he did and suffered for the church. This I
say is imputed unto believers, so as to become their only
righteousness before God unto the justification of life.

If beyond these things any expressions have been made
use of in the explojaation of this truth, which have given oc-
casion unto any differences or contests, although they may
be true and defensible against objections, yet shall not I con-
cern myself in them. The substance of the truth as laid
down, is that whose defence I have undertaken, and v/here
that is granted or consented unto, I will not contend with
any about their way and methods of its declaration, nor de-
fend the terms and expressions that have by any been made

s 2

260 THE DOCTUTNE OF

use of therein. For instance ; some have said, that what;
Christ did and suft'ered, is so imputed unto us, as that we
are judged and esteemed in the sight of God to have done
or suffered ourselves in him. This I shall not conceirn my-
self in. For although it may have a sound sense given unto
it, and is used by some of the ancients, yet because offence
is taken at it, and the substance of the truth we plead for is
better otherwise expressed, it ought not to be contended
about. For we do not say, that God judgeth or esteemeth
that we did and suffered in our own persons what Christ
did and suffered, but only that he did it and suffered it in
our stead. Hereon God makes a grant and donation of it
unto believers upon their believing, unto their justification
before him. And the like may be said of many other ex-
pressions of the like nature.

These things being premised, I proceed unto the consi-
deration of the general objections that are urged against the
imputation we plead for. And I shall insist only on some
of the principal of them, and whereinto all others may be
resolved ; for it were endless to go over all that any man's in-
vention can suggest unto him of this kind. And some gene-
ral considerations we must take along with us herein. As,

1. The doctrine of justification is a part, yea, an emi-
nent part of the mystery of the gospel. It is no marvel,
therefore, if it be not so exposed unto the common notions
of reason, as some would have it to be. There is more re-
quired unto the true spiritual understanding of such myste-
ries ; yea, unless we intend to renounce the gospel, it must
be asserted, that reason as it is corrupted, and. the mind of
man destitute of divine supernatural revelation, do dislike
every such truth, and rise up in enmity against it. So the
Scripture directly affirms, Rom. viii. 7. 1 Cor. ii. 14.

2. Hence are the minds and inventions of men wonderful
fertile in coining objections against evangelical truths, and
raising cavils against them. Seldom to this purpose do they
want an endless number of sophistical objections, which be-
cause they know no better, they themselves judge insoluble.
For carnal reason being once set at liberty under the false
notion of truth, to act itself freely and boldly against spi-
ritual mysteries, is subtle in its arguings, and pregnant in its
invention of them. How endless, for instance, are the so-

JUSTIFICATION BY FAITH. 261

phisms of the Socinians against the doctrine of the Trinity,
and how do they triumph in them as unanswerable. Under
the shelter of them they despise the force of the most evi-
dent testimonies of the Scripture, and those multiplied on
all occasions. In like manner they deal with the doctrine
of the satisfaction of Christ, as the Pelagians of old did with
that of his grace. Wherefore, he that will be startled at the
appearance of subtle or plausible objections, against any
gospel mysteries that are plainly revealed, and sufficiently
attested in the Scripture, is not likely to come unto much
stability in his profession of them.

3. The most of the objections which are levied against
the truth in this cause, do arise from the want of a due com-
prehension of the order of the work of God's grace, and
of our compliance therewithal in a way of duty as was be-
fore observed. For they consist in opposing those things
one to another as inconsistent, which, in their proper place
and order, are not only consistent, but mutually subservient
unto one another ; and are found so in the experience of
them that truly believe. Instances hereof have been given
before, and others will immediately occur. Taking the con-
sideration of these things with us, we may see as the rise, so
of what force the objections are.

4. Let it be considered that the objections which are
made use of against the truth we assert, are all of them taken
from certain consequences, which, as it is supposed, will
ensue on the admission of it. And as this is the only expe-
dient to perpetuate controversies, and make them endless,
so to my best observation I never yet met with any one, but
that to give an appearance of force unto the absurdity of the
consequences from whence he argues, he framed his suppo-
sitions, or the state of the question, unto the disadvantage
of them whom he opposed ; a course of proceeding which I
wonder good men are not either weary, or ashamed of.

1. It is objected. That the imputation of the righteous-
ness of Christ doth overthrow all remission of sins on the
part of God. This is pleaded for by Socinus, De Servator.
lib. iv. cap. 2 — 4. and by others it is also made use of. A
confident charge this seems to them who steadfastly believe
that without this imputation, there could be no remission
of sin. But they say. That he who hath a righteousnese^

262 THE DOCTRINE OF

imputed unto him that is absolutely perfect, so as to be
made his own, needs no pardon, hath no sin that should be
forgiven, nor can he ever need forgiveness. But because
this objection will occur unto us again in the vindication of
one of our ensuing arguments, I shall here speak briefly
unto it.

1. Grotius shall answer this objection; saith he, 'Cum
duo nobis peperisse Christum dixerimus, impunitatem et
praemium, illud satisfactioni, hoc merito Christi distincte
tribuit vetus ecclesia. Satisfactio consistit in peccatorum
translatione, meritum in perfectissimae obedientiae pro no-
bis prsestitse imputatione.' Prsefat. ad lib. de Satisfact.
' \^hereas we have said that Christ hath procured or brought
forth two things for us, freedom from punishment, and a re-
ward, the ancient church attributes the one of them dis-
tinctly unto his satisfaction, the other unto his merit. Sa-
tisfaction consisteth in the translation of sins (from us unto
him), merit in the imputation of his most perfect obedience
performed for us,* unto us. In his judgment the remission
of sins, and the imputation of righteousness, were as con-
sistent as the satisfaction and merit of Christ, as indeed
they are.

2. Had we not been sinners, we should have had no need
of the imputation of the righteousness of Christ to render
us righteous before God. Being so, the first end for which
it is imputed, is the pardon of sin ; without which we could
not be righteous by the imputation of the most perfect righ-
teousness. These things therefore are consistent, namely,
that the satisfaction of Christ should be imputed unto us
for the pardon of sin, and the obedience of Christ be im-
puted unto us, to render us righteous before God. And
they are not only consistent, but neither of them singly were
sufficient unto our justification.

2. It is pleaded by the same author, and others. That
the imputation of the righteousness of Christ, overthroweth
all necessity of repentance for sin, in order unto the remis-
sion or pardon thereof, yea, rendereth it altogether needless.
For what need hath he of repentance for sin, who by the
imputation of the righteousness of Christ, is esteemed com-
pletely just and righteous in the sight of God. If Christ
satisfied for all sins in the person of the elect; if as our

JUSTIFICATION BY FAITH. 263

surety he paid all our debts, and if his righteousness be
made ours before we repent, then is all repentance needless.
And these things are much enlarged on by the same author
in the place before-mentioned.

Ans. 1. It mast be remembered, that we require evange-
lical faith in order of nature antecedently unto our justifica-
tion by the imputation of the righteousness of Christ unto
us, which also is the condition of its continuation. Where-
fore, whatever is necessary thereunto, is in like manner re-
quired of us in order unto believing. Amongst these, there
is a sorrow for sin, and a repentance of it. For whosoever
is convinced of sin in a due manner, so as to be sensible of
its evil and guilt, both as in its own nature, it is contrary
unto the preceptive part of the holy law, and in the neces-
sary consequences of it, in the wrath and curse of God, can-
not but be perplexed in his mind, that he hath involved
himself therein. And that posture of mind will be accom-
panied with shame, fear, sorrow, and other afflictive pas-
sions. Hereon a resolution doth ensue, utterly to abstain
from it for the future, with sincere endeavours unto that
purpose, issuing, if there be time and space for it, in refor-
mation of life. And in a sense of sin, sorrow for it, fear
concerning it, abstinence from it, and reformation of life, a
repentance true in its kind doth consist. This repentance
is usually called legal, because its motives are principally
taken from the law ; but yet there is moreover required unto
it that temporary faith of the gospel which we have before
described. And as it doth usually produce great effects in
the confession of sin, humiliation for it, and change of life,
as in Ahab and the Ninevites, so ordinarily it precedeth
true saving faith, and justification thereby. Wherefore, the
necessity hereof, is no way weakened by the doctrine of
the imputation of the righteousness of Christ, yea, it is
strengthened and made effectual thereby. For without it,
in the order of the gospel, an interest therein is not to be
attained. And this is that which in the Old Testament is
so often proposed as the means and conditions of turning
away the judgments and punishments threatened unto sin.
For it is true and sincere in its kind ; neither do the Soci-
nians require any other repentance unto justification. For
as they deny true evangelical repentance in all the especial

264

THE DOC Fill XE OF

causes of it, so that which may and cloth precede faith in
order of nature, is all that they require. This objection
therefore as managed by them, is a causeless vain pretence.
2. Justifying faith includeth in its nature the entire prin-
ciple of evangelical repentance, so as that it is utterly im-
possible that a man should be a true believer, and not at
the same instant of time, be truly penitent. And therefore
are they so frequently conjoined in the Scripture as one
simultaneous duty. Yea, the call of the gospel unto repent-
ance is a call to faith, acting itself by repentance. So the
sole reason of that call unto repentance which the forgive-
ness of sins is annexed unto. Acts ii. 38. is the proposal of
the promise which is the object of faith, ver. 39. And those
conceptions and affections which a man hath about sin, with
a sorrow for it and repentance of it, upon a legal conviction,
being enlivened and made evangelical by the introduction
of faith as a new principle of them, and giving new motives
unto them, do become evangelical; so impossible is it that
faith should be without repentance. Wherefore, although
the first act of faith, and its only proper exercise unto justi-
fication, doth respect the grace of God in Christ, and the
way of salvation by him, as proposed in the promise of the
gospel, yet is not this conceived in order of time to precede
its actings in self-displicency, godly sorrow, and universal
conversion from sin unto God ; nor can it be so, seeing it
virtually and radically containeth all of them in itself. How-
ever therefore evangelical repentance is not the condition of
our justification, so as to have any direct influence there-
into; nor are we said any where to be justified by repent-
ance; nor is it conversant about the proper object which
alone the soul respects therein ; nor is a direct and imme-
diate giving glory unto God, on the account of the way and
work of his wisdom and grace in Christ Jesus, but a conse-
quent thereof; nor is that reception of Christ which is ex-
pressly required unto our justification, and which alone is
required thereunto ; yet is it in the root, principle, and
promptitude of mind for its exercise, in every one that is
justified, then when he is justified. And it is peculiarly
proposed with respect unto the forgiveness of sins, as that
without which it is impossible we should have any true sense
or comfort of it in our souls ; but it is not so as any part of

JUSTIFICATION BY FAITH. 265

that righteousness on the consideration whereof our sins
are pardoned, nor as that whereby we have an interest
therein. These things are plain in the divine method of our
justification, and the order of our duty prescribed in the
gospel ; as also in the experience of them that do believe.
Wherefore, considering the necessity of legal repentance
unto believing, with the sanctification of the affections ex-
ercised therein by faith, whereby they are made evangelical,
and the nature of faith, as including in it a principle of uni-
versal conversion unto God, and in especial of that repent-
ance, which hath for its principal motive the love of God,
and of Jesus Christ, with the grace from thence communi-
cated, all which are supposed in the doctrine pleaded for,
the necessity of true repentance is immoveably fixed on its
proper foundation.

3. As unto what was said in the objection concerning
Christ's suffering in the person of the elect, I know not whe-
ther any have used it or no, nor will 1 contend about it. He
suffered in their stead ; which all sorts of writers ancient
and modern so express, in his suffering he bare the person
of the church. The meaning is what was before declared.
Christ and believers are one mystical person, one spiritually
animated body, head and members. This I suppose will
not be denied ; to do so, is to overthrow the church and the
faith of it. Hence what he did and suffered is imputed unto
them. And it is granted that as the surety of the covenant
he paid all our debts, or answered for all our faults ; and
that his righteousness is really communicated unto us.
Why then, say some, there is no need of repentance, all is
done for us already. But why so, why must we assent to
one part of the gospel unto the exclusion of another? Was
it not free unto God to appoint what way, method and order
he would, whereby these things should be communicated
unto us? Nay, upon the supposition of the design of his wis-
dom and grace, these two things were necessary :

1. That this righteousness of Christ should be commu-
nicated unto us, and be made ours in such a way and man-
ner, as that he himself might be glorified therein, seeing he
hath disposed all things in this whole economy, unto * the
praise of the glory of his grace ;' Eph. i. 6. This was to be
done by faith on our part, it is so, it could be no other-

266 THE DOCTRINE OF

wise. For that faith whereby we are justified, is our giving
unto God the glory of his wisdom, grace, and love. And
whatever doth so, is faith, and nothing else is so.

2. That whereas our nature was so corrupted and de-
praved, as that continuing in that state, it was not capable
of a participation of the righteousness of Christ, or any be-
nefit of it, unto the glory of God, and our own good, it was
in like manner necessary that it should be renewed and
changed. And unless it were so, the design of God in the
mediation of Christ, which was the entire recovery of us
unto himself, could not be attained. And therefore as faith,
under the formal consideration of it, was necessary unto the
first end, namely, that of giving glory unto God, so unto
this latter end, it was necessary that this faith should be ac-
companied with, yea, and contain in itself the seeds of all
those other graces wherein the divine nature doth consist,
whereof we are to be made partakers. Not only therefore
the thing itself, or the communication of the righteousness
of Christ unto us, but the way and manner, and means of it,
do depend on God's sovereign order and disposal. Where-
fore although Christ did make satisfaction unto the justice
of God for all the sins of the church, and that as a common
person (for no man in his wits can denybut that he who is
a mediator and a surety, is in some sense a common person),
and although he did pay all our debts, yet doth the particu-
lar interest of this or.that man, in what he did and suffered,
depend on the way, means, and order designed of God unto
that end. This and this alone gives the true necessity of
all the duties which are required of us, with their order and
their ends.

3. It is objected, That the imputation of the righte-
ousness of Christ, which we defend, overthrows the necessity
of faith itself. This is home indeed. ' Aliquid adhaerebit,'
is the design of all these objections. But they have reason
to plead for themselves who make it. ' For on this suppo-
sition,' they say, ' the righteousness of Christ is ours before
we do believe. For Christ satisfied for all our sins, as if we
had satisfied in our own persons. And he who is esteemed
to have satisfied for all his sins in his own person, is ac-
quitted from them all, and accounted just, whether he be-
lieve or no ; nor is there any ground or reason why he should

JUSTIFICATION BY FAITH. 267

be required to believe. If therefore the righteousness of
Christ be really ours, because in the judgment of God we
are esteemed to have wrought it in him, then it is ours before
we do believe. If it be otherwise, then it is plain that that
righteousness itself can never be made ours by believing ;
only the fruits and effects of it may be suspended on our
believing, whereby we may be made partakers of them. Yea,
if Christ made any such satisfaction for us as is pretended,
it is really ours, without any farther imputation. For being
performed for us and in our stead, it is the highest injustice
not to have us accounted pardoned and acquitted, without
any farther either imputation on the part of God, or faith
on ours.' These things I have transcribed out of Socinus,
De Servator. lib. iv. cap. 2 — 5. which I would not have done,
but that I find others to have gone before me therein, though
to another purpose. And he concludes with a confidence
which others also seem in some measure to have learned of
him. For he saith unto his adversary, ' Heec tua, tuorumque
sententia, adeo foeda et execrabilis est, ut pestilentiorera
errorem post homines natos in populo Dei extitisse non
credam ;' speaking of the satisfaction of Christ and the im-
putation of it unto believers. And indeed, his serpentine wit
was fertile in the invention of cavils against all the mysteries
of the gospel. Nor was he obliged by any one of them, so
as to contradict himself in what he opposed concerning any
other of them. For denying the Deity of Christ, his satis-
faction, sacrifice, merit, righteousness, and overthrowing
the whole nature of his mediation, nothing stood in his
way which he had a mind to oppose. But I somewhat
wonder how others can make use of his inventions in this
kind, who if they considered aright their proper tendency,
they will find them to be absolutely destructive of what they
seem to own. So it is in this present objection against the
imputation of the righteousness of Christ; if it hath any
force in it, as indeed it hath not, it is to prove that the satis-
faction of Christ was impossible ; and so he intended it.
But it will be easily removed.

I answer first in general ; that the whole fallacy of this
objection lies in the opposing one part of the design and
method of God's grace in this mystery of our justification,
unto another ; or the taking of one part of it to be the wholes

268 THK doctrinp: of

which as to its efficacy and perfection depends on somewhat
else. Hereof we warned the reader in our previous dis-
courses. For the whole of it is a supposition, that the satis-
faction of Christ, if there be any such thing, must have its
whole effect, without believing on our part, which is con-
trary unto the whole declaration of the, will of God in the
gospel. But I shall principally respect them who are pleased
to make use of this objection, and yet do not deny the satis-
faction of Christ. And 1 say,

1. When the Lord Christ died for us, and offered himself
as a propitiatory sacrifice, ' God laid all our sins on him ;'
Isa. liii. 6. And he then ' bare them all in his own body on
the tree;' 1 Pet. ii. 24. Then he suffered in our stead, and
made full satisfaction for all our sins ; for he appeared ' to
put away sin by the sacrifice of himself;' Heb. ix. 26. and by
* one offering he hath perfected for ever them that are sancti-
fied ;' chap. X. 14. He whose sins were not actually and
absolutely satisfied for, in that one offering of Christ, shall
never have them expiated unto eternity. For, ' henceforth
he dieth no more,' there is ' no more sacrifice for sin.' The
repetition of a sacrifice for sin, which must be the crucify-
ing of Christ afresh, overthrows the foundation of Christian

religion.

2 Notwithstanding this full plenary satisfaction once
made for the sins of the world that shall be saved ; yet all
men continue equally to be born by nature ' children of wrath,'
and whilst they believe not, * the wrath of God abideth on
them;' John iii. 36. that is, they are obnoxious unto, and
under the curse of the law. Wherefore, on the only making
of that satisfaction, no one for whom it was made in the
design of God, can be said to have suffered in Christ, nor
to have an interest in his satisfaction, nor by any way or
means be made partaker of it antecedently unto another act
of God in its imputation unto him. For this is but one part
of the purpose of God's grace, as unto our justification by
the blood of Christ, namely, that he by his death should
make satisfaction for our sins. Nor is it to be separated
from what also belongs unto it, in the same purpose of God.
Wherefore, from the position or grant of the satisfaction of
Christ, no argument can be taken unto the negation of a
consequential act of its imputation vmto us ; nor therefore

JUSTIFICATION BY FAITH. 269

of the necessity of our faith in the believing and receiving
of it, which is no less the appointment of God, than it was
that Christ should make that satisfaction. Wherefore,

3. That which the Lord Christ paid for us, is as truly
paid, as if we had paid it ourselves. So he speaks, Psal.
Ixix. 5. n'tr'X m ^n'PU-X^ nWi< He made no spoil of the glory
of God, what was done of that nature by us, he returned it
unto him. And what he underwent and suffered, he under-
went and suffered in our stead. But yet the act of God in
laying our sins on Christ, conveyed no actual right and title
to us, unto what he did and suffered. They are not imme-
diately thereon, nor by virtue thereof ours, or esteemed ours,
because God hath appointed somewhat else, not only antece-
dent thereunto, but as the means of it, unto his own glory.
These things both as unto their being and order, depend on
the free ordination of God. But yet,

4. It cannot be said that this satisfaction was made for
us on such a condition as should absolutely suspend the
event, and render it uncertain whether it should ever be for
us or no. Such a constitution may be righteous in pecu-
niary solutions. A man may lay down a great sum of money
for the discharge of another, on such a condition as may
never be fulfilled. For on the absolute failure of the con-
dition, his money may and ought to be restored unto him,
whereon he hath received no injury or damage. But in
penal suffering for crimes and sins, there can be no righteous
constitution that shall make the event and efficacy of it to
depend on a condition absolutely uncertain, and which may
not come to pass or be fulfilled. For if the condition fail,
no recompense can be made unto him that hath suffered.
Wherefore, the way of the application of the satisfaction of
Christ unto them for whom it was made, is sure and steadfast
in the purpose of God.

5. God hath appointed that there shall be an immediate
foundation of the imputation of the satisfaction and righte-
ousness of Christ unto us, whereon we may be said to have
done and suffered in him, what he did and suffered in our
stead, by that grant, donation, and imputation of it unto
us ; or that we may be interested in it, that it may be made
ours, which is all we contend for. And this is our actual

270 THK DOCTRINE Ol

coalescency into one mystical person with him by faith
Hereon doth the nesessity of faith originally depend. And
if we shall add hereunto the necessity of it likewise unto
that especial glory of God which he designs to exalt in our
justification by Christ, as also unto all the ends of our obe-
dience unto God, and the renovation of our natures into his
imao-e, its station is sufficiently secured against all objections.
Our actual interest in the satisfaction of Christ, depends on
our actual insertion into his mystical body by faith, accord-
ing to the appointment of God.

4. It is yet objected, That if the righteousness of Christ
be made ours, we may be said to be saviours of the world
as he was, or to save others as he did. For he was so and
did so by his righteousness and no otherwise. This objec-
tion also is of the same nature with those foregoing, a mere
phistical cavil. For,

1. The righteousness of Christ is not transfused into us,
so as to be made inherently and subjectively ours, as it was
in him, and which is necessarily required unto that effect,
of saving others thereby. Whatever we may do, or be said
to do with respect unto others, by virtue of any power or
quality inherent in ourselves, we can be said to do nothing
unto others, or for them, by virtue of that which is imputed
unto us, only for our own benefit. That any righteousness
of ours should benefit another, it is absolutely necessary that
it should be wrought by ourselves.

2. If the righteousness of Christ could be transfused into
us, and be made inherently ours, yet could we not be, nor be
said to be, the saviours of others thereby. For our nature in
our individual persons, is not ' subjectum capax,' or capable
to receive and retain a righteousness useful and effectual
unto that end. This capacity was given unto it in Christ by
virtue of the hypostatical union, and no otherwise. The
righteousness of Christ himself as performed in the human
nature, would not have been sufficient for the justification
and salvation of the church, had it not been the righteous-
ness of his person, who is both God and man ; for ' God re-
deemed his church with his own blood.'

3. This imputation of the righteousness of Christ unto
us, as unto its ends and use, hath its measure from the will

JUSTIFICATION BY lAlTH. 271

of God, and his purpose in that imputation. And this is,
that it should be the righteousness of them unto whom it is
imputed, and nothing else.

4. We do not say that the righteousness of Christ as
made absolutely for the whole church, is imputed unto every
believer. But his satisfaction for every one of them in par-
ticular, according unto the will of God, is imputed unto
them ; not with respect unto its general ends, but according
unto every one's particular interest. Every believer hath his
own homer of this bread of life; and all are justified by
the same righteousness.

5. The apostle declares, as we shall prove afterward,
that as Adam's actual sin is imputed unto us unto con-
demnation, so is the obedience of Christ imputed unto us, to
the justification of life. But Adam's sin is not so imputed
unto any person, as that he should then and thereby be the
cause of sin and condemnation unto all other persons in the
world; but only that he himself should become guilty be-
fore God thereon. And so is it on the other side. And as
we are made guilty by Adam's actual sin which is not inhe-
rent in us, but only imputed unto us ; so are we made righ-
teous by the righteousness of Christ which is not inherent
in us, but only imputed unto us. And imputed unto us it
is, because himself was righteous with it, not for himself
but for us.

It is yet said. That if we insist on personal imputation
unto every believer of what Christ did, or if any believer be
personally righteous in the very individual acts of Christ's
righteousness, many absurdities will follow. But it was ob-
served before ; that when any design to oppose an opinion
from the absurdities which they suppose would follow upon
it, they are much inclined so to state it, as that at least they
may seem so to do. And this oftimes the most worthy and
candid persons are not free from in the heat of disputation.
So I fear it is here fallen out. For as unto personal impu-
tation T do not well understand it. All imputation is unto
a person, and is the act of a person, be it of what, and what
sort it will, but from neither of them can be denominated a
personal imputation. And if an imputation be allowed that
is not unto the persons of men, namely, in this case unto

272 Tnt DOCTRINE OF

all believers, the nature of it hath not yet been declared as
I know of.

That any have so expressed the imputation pleaded for,
that every behever should be personally righteous in the
very individual acts of Christ's righteousness, I know not ;
I have neither read nor heard any of them who have so ex-
pressed their mind. It may be some have done so; but I
shall not undertake the defence of what they have done.
For it seems not only to suppose that Christ did every indi-
vidual act which in any instance is required of us, but also
that those acts are made our own inherently ; both which
are false and impossible. That which indeed is pleaded for
in this imputation, is only this ; that what the Lord Christ
did and suffered as the mediator and surety of the covenant
in answer unto the law, for them and in their stead, is im-
puted unto every one of them unto the justification of life.
And sufficient this is unto that end without any such sup-
posals. 1. From the dignity of the person who yielded
his obedience, which rendered it both satisfactory and me-
ritorious, and imputable unto many. 2. From the nature
of the obedience itself, which was a perfect compliance with
a fulfilling of, and satisfaction unto, the whole law in all its
demands. This on the supposition of that act of God's
sovereign authority, whereby a representative of the whole
church was introduced to answer the law, is the ground of
his righteousness being made theirs, and being every way
sufficient unto their justification. 3. From the constitu-
tion of God, that what was done and suffered by Christ as a
public person and our surety, should be reckoned unto us as
if done by ourselves. So the sin of Adam, whilst he was a
public person, and represented his whole posterity, is im-
puted unto us all, as if we had committed that actual sin.
This Bellarmine himself frequently acknowledgeth. * Pec-
cavimus in primo homine quando ille peccavit, et ilia ejus
prsevaricatio nostra etiam prsevaricatio fuit. Non enim vere
per Adami inobedientiam constitueremur peccatores, nisi
inobedientia illius nostra etiam inobedientia esset.' De
Amiss. Grat. et Stat. Peccat. lib. v. cap. 18. And elsewhere,
that the actual sin of Adam is imputed unto us, as if we all
had committed that actual sin ; that is, broken the whole

JUSTIFICATION BY FAITH. 273

law of God. And this is that whereby the apostle illustrates
the imputation of the righteousness of Christ unto believers ;
and it may on as good grounds be charged with absurdities
as the other. It is not therefore said that God judgeth
that we have in our own persons done those very acts, and
endured that penalty of the law which the Lord Christ did
and endured. For this would overthrow all imputation ;
but what Christ did and suffered, that God imputeth unto
believers unto the justification of life, as if it had been done
by themselves ; and his righteousness as a public person is
made theirs by imputation, even as the sin of Adam, whilst
a public person, is made the sin of all his posterity by im-
putation.

Hereon none of the absurdities pretended, which are
really such, do at all follow. It doth not so, that Christ in
his own person performed every individual act that we in
our circumstances are obliged unto in away of duty; nor
was there any need that so he should do. This imputation,
as I have shewed, stands on other foundations. Nor doth
it follow, that every saved person's righteousness before
God is the same identically and numerically with Christ's in
his public capacity as mediator; for this objection destroys
itself, by affirming that as it was his, it was the righteous-
ness of God-man ; and so it hath an especial nature as it re-
spects or relates unto his person. It is the same that Christ
in his public capacity did work or effect. But there is a
wide difference in the consideration of it, as his absolutely
and as made ours. It was formally inherent in him, is only
materially imputed unto us ; was actively his, is passively
ours ; was wrought in the person of God-man, for the whole
church ; is imputed unto each single believer, as unto his
own concernment only. Adam's sin as imputed unto us, is
not the sin of a representative, though it be of him that was
so ; but is the particular sin of every one of us. But this
objection must be farther spoken unto, where it occurs af-
terward. Nor will it follow, that on this supposition we
should be accounted to have done, that which was done
long before we were in a capacity of doing any thing. For
what is done for us and in our stead, before we are in any
such capacity, may be imputed unto us, as is the sin of
Adarn. And yet there is a manifold sense wherein men may

VOL. XI. T

274 J'HE DOCTJIINE OF

be said to have done what was done for them, and in their
name before their actual existence ; so that therein is no
absurdity. As unto what is added by the way, that Christ
did not do nor suffer the * idem' that we were obliged unto ;
whereas he did what the law required, and suffered what the
law threatened unto the disobedient, which is the whole of
what we are obliged unto, it will not be so easily proved ;
nor the arguments very suddenly answered whereby the con-
trary hath been confirmed. That Christ did sustain the
place of a surety, or was the surety of the new covenant,
the Scripture doth so expressly affirm, that it cannot be de-
nied. And that there may be sureties in cases criminal, as
well as civil and pecuniary, hath been proved before. What
else occurs about the singularity of Christ's obedience as
he was mediator, proves only that his righteousness as for-
mally and inherently his, was peculiar unto himself, and
that the adjuncts of it which arise from its relation unto his
person, as it was inherent in him, are not communicable unto
theih to whom it is imputed.

It is moreover urged, that upon the supposed imputation
of the righteousness of Christ, it will follow that every be-
liever is justified by the works of the law. For the obedi-
ence of Christ was a legal righteousness, and if that be im-
puted unto us, then are we justified by the law, which is
contrary unto express testimonies of Scripture in many
places. Ans. 1. I know nothing more frequent in the
writings of some learned men, than that the righteousness
of Christ is our legal righteousness; who yet I presume are
able to free themselves of this objection. 2. If this do
follow in the true sense of being justified by the law, or the
works of it, so denied in the Scripture, their weakness is
much to be pitied who can see no other way whereby we
may be freed from an obligation to be justified by the law,
but by this imputation of the righteousness of Christ. 3.
The Scripture which affirms that ' by the deeds of the law
no mtm can be justified,' affirms in like manner, that by
'faith v,'e do not make void the law, but establish it;' that
'the righteousness of the law is fulfilled in us;' that Christ
' came not to destroy the law, but to fulfil it,' and is the ' end
of the law for righteousness unto them that do believe .
And that the law must be fulfilled or we cannot be justified.

JUSTIFICATION BY FAITH. 275

we shall prove afterward. 4. We are not hereon justified
by the law or the works of it, in the only sense of that pro-
position in the Scripture, and to coin new senses or signifi-
cations of it, is not safe. The meaning of it in the Scripture^
is, that only 'the doers of the law shall be justified ;' Rom
ii. 13. and that 'he that doth the things of it shall live by
them ;* chap. x. 5. namely, in his own person, by the way of
personal duty which alone the law requires. But if we v/ho
have not fulfilled the law in the way of inherent personal
obedience, are justified by the imputation of the righteous-
ness of Christ unto us, then are we justified by Christ and
not by the law. But it is said, that this will not relieve.
For if his obedience be so imputed unto us, as that we are
accounted by God in judgment to have done what Christ
did, it is all one upon the matter, and we are as much jus-
tified by the law, as if we had in our own proper persons
performed an unsinning obedience unto it. This I confess
I cannot understand. The nature of this imputation is here
represented as formerly, in such a way as we cannot ac-
knowledge ; from thence alone this inference is made, which
yet in my judgment doth not follow thereon. For grant an
imputation of the righteousness of another unto us, be it of
what nature it will, all justification by the law and works of
it in the sense of the Scripture is gone for ever. The ad-
mission of imputation takes ofi" all power from the law to
justify ; for it can justify none, but upon a righteousness
that is originally and inherently his own. ' The man that
doth them shall live in them.* If the righteousness that is
imputed be the ground and foundation of our justification,
and made ours by that imputation, state it how you will, that
justification is of grace and not of the law. However, I
know not of any that say we are accounted of God in judg-
ment personally to have done what Christ did ; and it may
have a sense that is false ; namely, that God should judge
us in our own persons to have done those acts which we
never did. But what Christ did for us and in our stead, is
imputed and communicated unto us, as we coalesce into one
mystical person with him by faith, and thereon are we justi-
fied. And this absolutely overthrows all justification by the
law or the works of it; though the law be established, ful-
filled and accomplished, that we may be justified.

T 2

276 I Hi: DOCTRiNi: of

Neither can any on the supposition of the imputation of
the rio-hteousness of Christ truly stated, be said to merit
their own salvation. Satisfaction and merit are adjuncts of
the righteousness of Christ as formally inherent in his own
person ; and as such it cannot be transfused into another.
Wherefore, as it is imputed unto individual believers, it hath
not those properties accompanying of it which belong only
unto its existence in the person of the Son of God. But
this was spoken unto before, as much also of what was ne-
cessary to be here repeated.

These objections I have in this place taken notice of,
because the answers given unto them do tend to the farther
explanation of that truth, whose confirmation by arguments
and testimonies of Scripture I shall now proceed unto.

CHAP. X.

Arguments for justijication by the imputation of the righteousness of
Christ. The fir St argument from the nature and use of our own personal
righteousness.

There is a justification of convinced sinners on their be-
lieving. Hereon are their sins pardoned, their persons ac-
cepted with God, and a right is given unto them, unto the
heavenly inheritance. This state they are immediately
taken into upon their faith, or believing in Jesus Christ.
And a state it is of actual peace with God. These things
at present I take for granted, and they are the foundation
of all that I shall plead in the present argument. And I do
take notice of them, because some seem, to the best of my
understanding, to deny any real actual justification of sin-
ners on their believing in this life. For they make justifi-
cation to be only a general conditional sentence declared in
the gospel, which as unto its execution, is delayed unto the
day of judgment. For whilst men are in this w^orld, the
whole condition of it being not fulfilled, they cannot be
partakers of it, or be actually and absolutely justified.
Hereon it follows, that indeed there is no real state of as-
sured rest and peace with God by Jesus Christ, for any per-

JUSTIFICATIOX BY FAITH. 277

sons in this life. This at present I shall not dispute about,
because it seems to me to overthrow the whole gospel, the
grace of our Lord Jesus Christ, and all the comfort of be-
lievers, about which I hope we are not as yet called to con-
tend.

Our inquiry is, how convinced sinners do on their be-
lieving obtain the remission of sins, acceptance with God,
and a right unto eternal life. And if this can no other way
be done, but by the imputation of the righteousness of
Christ unto them, then thereby alone are they justified in
the sight of God. And this assertion proceedeth on a sup-
position that there is a righteousness required unto the jus- '
tification of any person w^hatever. For whereas God in the
justification of any person, doth declare him to be acquitted
from all crimes laid unto his charge, and to stand as righte-
ous in his sight, it must be on the consideration of a righte-
ousness, whereon any man is so acquitted and declared ; for
the judgment of God is according unto truth. This we have
sufficiently evidenced before in that juridical procedure
wherein the Scripture represents unto us the justification of
a believing sinner. And if there be no other righteousness
whereby we may be thus justified, but only that of Christ
imputed unto us, then thereby must we be justified or not
at all. And if there be any such other righteousness, it
must be our own, inherent in us, and wrought out by us.
For these two kinds, inherent and imputed righteousness,
our own and Christ's, divide the whole nature of righteous-
ness, as to the end inquired after. And that there is no
such inherent righteousness, no such righteousness of our
own whereby we may be justified before God, I shall prove
in the first place. And I shall do it, first from express
testimonies of Scripture, and then from the consideration
of the thing itself. And two things I shall premise here-
unto.

1. That I shall not consider this righteousness of our
own absolutely in itself, but as it may be conceived to be
improved and advanced by its relation unto the satisfaction
and merit of Christ ; for many will grant that our inherent
righteousness is not of itself sufficient to justify us in the
sight of God. But take it as it hath value and worth com-
municated unto it from the merit of Christ, aad so it is ac-

278 THF. DOCTUIXE OF

cepted unto that end, and judged worthy of eternal life. We
could not merit life and salvation, had not Christ merited
that grace for us whereby we may do so ; and merited also
that our works should he of such a dignity with respect
unto reward. We shall therefore allow what worth can be
reasonably thought to be communicated unto this righte-
ousness from its respect unto the merit of Christ.

2. Whereas persons of all sorts and parties do take va-
rious ways in the assignation of an interest in our justifica-
tion unto our own righteousness, so as that no parties are
agreed about it, nor many of the same mind among them-
selves, as might easily be manifested in the Papists, Soci-
nians, and others, I shall, so far as it is possible in the ensu-
ing arguments, have respect unto them all. For my design
is to prove, that it hath no such interest in our justification
before God, as that the righteousness of Christ should not
be esteemed the only righteousness whereon we are justi-
fied.

And first, we shall produce some of those many testimo-
nies which may be pleaded unto this purpose, Psal. cxxx.
3, 4. ' If thou Lord shouldst mark iniquities, O Lord, who
should stand ? But there is forgiveness with thee that thou
mayest be feared.' There is an inquiry included in these
words, how a man, how any man may be justified before
God ; how he may stand, that is, in the presence of God,
and be accepted with him; how he shall stand in judgment,
as it is explained, Psal. i. 5. *The wicked shall not stand in
the judgment,' shall not be acquitted on their trial. That
which first ofFereth itself unto this end, is his own obedi-
ence. For this the law requires of him in the first place,
and this his own conscience calls upon him for. But the
psalmist plainly declares that no man can thence manage a
plea for his justification with any success. And the reason
is, because notwithstandino- the best of the obedience of the
best of men, there are iniquities found with them against
the Lord their God. And if men come to their trial before
God whether they shall be justified or condemned, these
also must be heard and taken into the account. But then
no man can stand, no man can be justified, as it is elsewhere
expressed. Wherefore, the wisest and safest course is, as
unto our justification before God, utterly to forego this

.lUSTIFICATION BV FAITH. 279^

plea, and not to insist on our own obedience, lest our sins
should appear also, and be heard. No reason can any man
give on his own account, why they should not be so. And
if they be so, the best of men will be cast in their trial, as
the psalmist declares.

Two things are required in this trial, that a sinner may
stand. 1. That his iniquities be not observed, for if they
be so, he is lost for ever. 2. That a righteousness be
produced and pleaded that will endure the trial. For justi-
fication is upon a justifying righteousness. For the first of
these, the psalmist tells us it must be through pardon or
forgiveness. * But there is forgiveness with thee ;' wherein
lies our only relief against the condemnatory sentence of
the law with respect unto our iniquities ; that is, through
the blood of Christ ; for in him * we have redemption through
his blood, even the forgiveness of sins;' Eph. i. 7. The
other cannot be our own obedience, because of our iniqui-
ties. Wherefore this the same psalmist directs us unto,
Psal. Ixxi. 16. ' I will go in the strength of the Lord God,
I will make mention of thy righteousness, of thine only.'
The righteousness of God, and not his own, yea in opposi-
tion unto his own, is the only plea that in this case he
would insist upon.

* If no man can stand a trial before God upon his own
obedienTie, so as to be justified before him, because of his
own personal iniquities ; and if our only plea in that case
be the righteousness of God, the righteousness of God only
and not our own, then is there no personal inherent righte-
ousness in any believers whereon they may be justified ;'
which is that which is to be proved.

The same is again asserted by the same person, and
that more plainly and directly, Psal. cxliii. 2. ' Enter not
into judgment with thy servant, for in thy sight shall no
man living be justified.' This testimony is the more to be
considered, because as it is derived from the law, Exod,
xxxiv. 7. so it is transferred into the gospel, and twice
urged by the apostle unto the same purpose ; Rom. iii. 20»
Gal. ii. 16.

The person who insists on this plea with God, professeth
himself to be his servant. 'Enter not into judgment with
thy servant ;' that is, one that loved him, feared him, yielded

280 THE DOCTRINE OF

all sincere obedience. He was not a hypocrite, not an un-
believer, not an unregenerate person, who had performed no
works but such as were legal, such as the law required, and
such as were done in the strength of the law only ; such
works as all will acknowledge to be excluded from our justi-
fication ; and which as many judge, are only those which
are so excluded. David it was, who was not only converted,
a true believer, had the Spirit of God, and the aids of spe-
cial grace in his obedience, but had this testimony unto his
sincerity, that ' he was a man after God's own heart/ And
this witness had he in his own conscience of his integrity,
uprightness, and personal righteousness, so as that he fre-
quently avows them, appeals unto God concerning the truth
of them, and pleads them as a ground of judgment between
him and his adversaries. We have therefore a case stated in
the instance of a sincere and eminent believer, who excelled
most in inherent personal righteousness.

This person under these circumstances, thus testified
unto both by God and in his own conscience, as unto the
sincerity, yea, as unto the eminency of his obedience; con-
siders how he may ' stand before God,' and * be justified in
his sio'ht.* Why doth he not now plead his own merits ;
and that if not ' ex condigno,' yet at least * ex congruo,' he
deserved to be acquitted and justified. But he left this plea
for that generation of men that were to come after, who
would justify themselves, and despise others. But sup-
pose he had no such confidence in the merit of his works
as some have now attained unto, yet why doth he not freely
enter into judgment with God, put it unto the trial, whether
he should be justified or no, by pleading that he had ful-
filled the condition of the new covenant, that everlasting
covenant which God made with him, ordered in all things
and sure? For upon a supposition of the procurement of
that covenant, and the terms of it by Christ (for I suppose
the virtue of that purchase he made of it, is allowed to ex-
tend unto the Old Testament), this was all that was required
of him. Is it not to be feared that he was one of them who
see no necessity, or leave none of personal holiness and
righteousness, seeing he makes no mention of it, now it
should stand him in the greatest stead? At least he might
plead his faith as his own duty and work, to be imputed

JUSTTFICATION BY FAITH. 281

unto him for righteousness. But whatever the reason be,
he waves them all, and absolutely deprecates a trial upon
them. ' Come not/ saith he, O Lord, ' into judgment with
thy servant,' as it is promised that he who believes should
'not come into judgment,' John v. 24.

And if this holy person renounce the whole considera-
tion of all his personal inherent righteousness, in every kind,
and will not insist upon it under any pretence, in any place,
as unto any use in his justification before God, we may
safely conclude there is no such righteousness in any whereby
they may be justified. And if men would but leave those
shades and coverts under which they hide themselves in
their disputations, if they would forego those pretences and
distinctions wherewith they delude themselves and others,
and tell us plainly what plea they dare make in the presence
of God, from their own righteousness and obedience, that
they may be justified before him, we should better under-
stand their minds than now we do. There is one, I con-
fess, who speaks with some confidence unto this purpose,
and that is Vasquez, the Jesuit; in 1. 2. Disp. 204. cap. 4.
' Inhserens justitia ita reddit animam justam et sanctam, ac
proinde filiam Dei, ut hoc ipso reddat eam heredem, et dig-
nam setevna gloria ; imo ipse Deus efficere non potest ut hu-
jusmodi Justus dignus non sit aeterna beatitudine.' Is it not
sad, that David should discover so much ignorance of the
worth of his inherent righteousness, and discover so much
pusillanimity with respect unto his trial before God, whereas
God himself could not otherwise order it, but that he was
and must be Avorthy of eternal blessedness ?

The reason the psalmist gives why he will not put it
unto the trial, whether he should be acquitted or justified
upon his own obedience, is this general axiom ; ' for in thy
sight,' or before thee, * shall no man living be justified.'
This must be spoken absolutely or with respect unto some
one way or cause of justification. If it be spoken absolutely,
then this work ceaseth for ever, and there is indeed no such
thing as justification before God. But this is contrary unto
the whole Scripture, and destructive of the gospel. Where-
fore, it is spoken with respect unto our own obedience and
works. He doth not pray absolutely that he ' would not
enter into judgment with him,' for this were to forego his

282 THE DOCTRINE OF

government of the \vorld ; but that he would not do so on
the account of his own duties and obedience. But if so be
these duties and obedience did answer in any sense or way,
what is required of us as a righteousness unto justification,
there was no reason why he should deprecate a trial by them,
or upon them. But whereas the Holy Ghost doth so posi-
tively affirm, that * no man living shall be justified in the
sight of God/ by or upon his own works or obedience; it is,
I confess, marvellous unto me, that some should so interpret
the apostle James, as if he affirmed the express contrary :
namely, that we are justified in the sight of God by our own
works, whereas indeed he says no such thing. This, there-
fore, is an eternal rule of truth, by, or upon his own obedi-
ence, no man living can be justified in the sight of God. It
will be said, that if God enter into judgment with any on
their own obedience by and according to the law, then in-
deed none can be justified before him. But God judging
according to the gospel, and the terms of the new covenant,
men may be justified upon their own duties, works, and
obedience. A?is. 1. The negative assertion is general and
unlimited ; that *no man living shall' (on his own works or
obedience) ' be justified' in the sight of God. And to limit
it unto this or that way of judging, is not to distinguish but
to contradict the Holy Ghost. 2. The judgment intended
is only with respect unto justification, as is plain in the
words. But there is no judgment on our works or obedi-
ence, with respect unto righteousness and justification, but
by the proper rule and measure of them, which is the law.
If they will not endure the trial by the law, they will endure
no trial as unto righteousness and justification in the sight
of God. 3. The prayer and plea of the psalmist on this
supposition, are to this purpose; O Lord, enter not into
judgment with thy servant, by or according unto the law;
but enter into judgment with me, on my own works and obe-
dience according to the rule of the gospel ; for which he
gives this reason, ' because in thy sight shall no man living
be justified ;' which how remote it is from his intention need
not be declared. 4. The judgment of God unto justifica-
tion according to the gospel, doth not proceed on our works
of obedience, but upon the righteousness of Christ, and our
interest therein by faith, as is too evident to be modestly

JUSTIFICATION BY FAITH. 283

denied. Notwithstanding this exception, therefore hence
we argue.

If the most holy of the servants of God, in and after a
course of sincere fruitful obedience, testified unto by God
himself, and witnessed in their own consciences, that is,
whilst they have the greatest evidences of their own since-
rity, and that indeed they are the servants of God, do re-
nounce all thoughts of such a righteousness thereby, as
whereon in any sense they may be justified before God ;
then there is no such righteousness in any, but it is the
righteousness of Christ alone imputed unto us whereon we
are so justified. But that so they do, and ought all of them
so to do, because of the general rule here laid down, that in
the sight of God no man living shall be justified, is plainly
afiirmed in this testimony.

I no way doubt but that many learned men, after all their
pleas for an interest of personal righteousness and works in
our justification before God, do as unto their own practice
betake themselves unto this method of the psalmist, and
cry as the prophet Daniel doth in the name of the church ;
'we do not present our supplications before thee for our
own righteousness, but for thy great mercies;' chap. ix. 18.
And therefore Job (as we have formerly observed), after a
long and earnest defence of his own faith, integrity, and
personal righteousness, wherein he justified himself against
the charge of Satan and men, being called to plead his
cause, iiuthe sight of God, and declare on what grounds he
expected to-be justified before him, renounceth all his for-
mer pleas, and betakes himself unto the same with the
psalmist, chap. xl. 4. xlii. 6.

It is true in particular cases, and as unto some special
end in the providence of God, a man may plead his own in-
tegrity and obedience before God himself. So did Heze-
kiah when he prayed for the sparing of his life, Isa.
xxxviii. 3. ' Remember now, O Lord, I beseech thee, how I
have walked before thee in truth, and with a perfect heart,
and have done that which is good in thy sight.' This, I say,
may be done with respect unto temporal deliverance, or any
other particular end wherein the glory of God is concerned.
So was it greatly in sparing the life of Hezekiah at that time.
For whereas he had with great zeal and industry reformed

284 THK DOCTRINE OF

religion and restored the true worship of God, the ' cutting
him off in the midst of his days/ would have occasioned the
idolatrous multitude to have reflected on him as one dying
under a token of divine displeasure. But none ever made
this plea before God, for the absolute justification of their
persons. So Nehemiah, in that great contest which he had
about the worship of God, and the service of his house,
pleads the remembrance of it before God, in his justification
against his adversaries, but resolves his own personal ac-
ceptance with God into pardoning mercy, ' and spare me ac-
cording unto the multitude of thy mercies ;' chap. xiii. 22.

Another testimony we have unto the same purpose, in
the prophet Isaiah, speaking in the name of the church,
chap. Ixiv. 6. ' We are all as an unclean thing, and all our
righteousnesses are as filthy rags.' It is true the prophet
doth in this place make a deep confession of the sins of the
people. But yet withal he joins himself with them, and
asserts the especial interest of those concerning whom he
speaks by adoption ; that God was their Father, and they
his people, chap. Ixiii. 16. Ixiv. 8, 9. And the righteous-
nesses of all that are the children of God are of the same
kind, however they may differ in degrees, and some of them
may be more righteous than others. But it is all of it de-
scribed to be such, as that we cannot I think justly, expect
justification in the sight of God, upon the account of it.
But whereas the consideration of the nature of our inherent
righteousness belongs unto the second way of the ^/^fi'-'^-'«-
tion of our present argument, I shall not far<^^ 'nsist

on this testimony.

Many others also unto the same purpose, I s\z!i\ wholly
omit; namely, all those wherein the saints of God, or the
church, in an humble acknowledgment and confession of
their own sins, do betake themselves unto the mercy and
grace of God alone, as dispensed through the mediation and
blood of Christ; and all those wherein God promiseth to
pardon and blot out our iniquities for his own sake, for his
name's sake ; to bless the people not for any good that was
in them, nor for their righteousness, nor for their works, the
consideration whereof he excludes from having any influence
into any actings of his grace towards them ; and all those
wherein God expresseth his delight in them alone, and his

JUSTIFICATION BY FAITH. 285

approbation of them who hope in his mercy, trust in his
name, betaking themselves unto him as their only refuge,
pronouncing them accursed who trust in any thing else,
or glory in themselves ; such as contain singular promises
unto them that betake themselves unto God, as fatherless,
hopeless, and lost in themselves.

There is none of the testimonies which are multiplied
unto this purpose, but they sufficiently prove, that the best
of God's saints, have not a righteousness of their own,
whereon they can in any sense be justified before God. For
they do all of them in the places referred unto, renounce
any such righteousness of their own, all that is in them, all
that they have done or can do, and betake themselves unto
grace and mercy alone. And whereas, as we have before
proved, God, in the justification of any doth exercise grace
towards them with respect unto a righteousness, whereon
he declares them righteous and accepted before him, they
do all of them respect a righteousness which is not inherent
in us, but imputed to us.

Herein lies the substance of all that we inquire into, in this
matter of justification. All other disputes about qualifica-
tions, conditions, causes, avev wv ovk, any kind of interest for
our own works and obedience in our justification before God,
are but the speculations of men at ease. The conscience of
a convinced sinner, who presents himself in the presence of
God, finds all practically reduced unto this one point, namely,
whether he will trust unto his own personal inherent righ-
teousness, or in a full renunciation of it, betake himself unto
the grace of God, and the righteousness of Christ alone. In
other things he is not concerned. And let men phrase his
own righteousness unto him as they please, let them pretend
it meritorious, or only evangelical, not legal, only an accom-
plishment of the condition of the new covenant, a cause
without which he cannot be justified, it will not be easy to
frame his mind unto any confidence in it, as unto justifica-
tion before God ; so as not to deceive him in the issue.

The second part of the present argument is taken from
the nature of the thing itself, or the consideration of this
personal inherent righteousness of our own, what it is and
wherein it doth consist, and of what use it may be in our
justification. And unto this purpose it may be observed.

286 THE DOCTRINE OF

l.That we grant an inherent righteousness in all that do
believe, as hath been before declared. * For the fruit of the
Spirit is in all goodness and righteousness and truth;' Eph.
V. 9. ' Being made free from sin, we become the servants of
righteousness;' Rom. vi. 18. Andour duty itis to 'follow after
righteousness, godliness, faith, love, meekness ;' 1 Tim. ii. 22.
And although righteousness be mostly taken for an especial
grace, or duty, distinct from other graces and duties, yet
we acknowledge that it may be taken for the whole of our
obedience before God ; and the word is so used in the Scrip-
ture, where our own righteousness is opposed unto the righ-
teousness of God. And it is either habitual or actual. There
is an habitual righteousness inherent in believers, as they
have *' put on the new man which after God is created in
righteousness and true holiness ;' Eph. iv. 24. As they are
the 'workmanship of God created in Jesus Christ unto good
works;' chap. ii. 8. And there is an actual righteousness,
consisting in those good works whereunto we are so created,
or the fruits of righteousness, which are to the praise of God
by Jesus Christ. And concerning this righteousness it may
be observed; 1. That men are said in the Scripture, to be
just or righteous by it, but no one is said to be justified by
it before God. 2. That it is not ascribed unto, or found
in any, but those that are actually justified in order of nature
antecedent thereunto.

This being the constant doctrine of all the reformed
churches and divines, it is an open calumny whereby the
contrary is ascribed unto them, or any of those who believe
the imputation of the righteousness of Christ unto our jus-
tification before God. So Bellarmine affirms that no Pro-
testant writers acknowledge an inherent righteousness, but
only Bucer and Chemnitius, when there is no one of them,
by whom either the thing itself, or the necessity of it is de-
nied. But some excuse may be made for him, from the
manner whereby they expressed themselves, wherein they
always carefully distinguished between inherent holiness,
and that righteousness whereby we are justified. But we
are now told by one, that if we should affirm it a hundred
times he could scarce believe us. This is somewhat severe;
for although he speaks but to one, yet the charge falls
equally upon all who maintain that imputation of the righ-

JUSTIFICATION BY FAITH. 287

teousness of Christ, which he denies ; who being at least
the generality of all Protestant divines, they are represented
either as so foolish as not to know what they say, or so
dishonest as to say one thing and believe another. But he
endeavours to justify his censure by sundry reasons ; and
first he says, 'that inherent righteousness can on no other
account be said to be ours, than that by it we are made
righteous ; that is, that it is the condition of our justification
required in the new covenant. This being denied, all inhe-
rent righteousness is denied.' But how is this proved?
what if one should say, that every believer is inherently
righteous, but yet that this inherent righteousness was not
the condition of his justification, but rather the consequent
of it, and that it is nowhere required in the new covenant as
the condition of our justification, how shall the contrary be
made to appear? The Scripture plainly affirms that there is
such an inherent righteousness in all that believe ; and yet
as plainly that we are justified before God, by faith without
works. Wherefore, that it is the condition of our justifica-
tion and so antecedent unto it, is expressly contrary unto
that of the apostle ; ' Unto him that worketh not, but be-
lieveth on him that justifieth the ungodly, his faith is
counted unto him for righteousness ;' Rom. iv. 5. Nor is it
the condition of the covenant itself, as that whereon the
whole grace of the covenant is suspended. For as it is ha-
bitual, wherein the denomination of righteous is principally
taken, it is a grace of the covenant itself, and so not a con-
dition of it ; Jer. xxxi. 33. xxxii. 39. Ezek. xxxvi. 25 — 27.
If no more be intended, but that it is as unto its actual ex-
ercise what is indispensably required of all that are taken
into covenant, in order unto the complete ends of it, we are
agreed. But hence it will not follow that it is the condition
of our justification. It is added, * that all righteousness
respects a law and a rule, by which it is to be tried. And
he is righteous, who hath done these things which that law
requires by whose rule he is to be judged.' But 1. This is
not the way whereby the Scripture expresseth our justifica-
tion before God, which alone is under consideration ; namely,
that we bring unto it a personal righteousness of our own,
answering the law whereby we are to be judged. Yea, an
assertion to this purpose is foreign to the gospel, and de-

288 THE DOCTKlxXK OF

structive of the grace of God by Jesus Christ. (2.) It is
gi'anted, that all righteousness respects a law as the rule of
it; and so doth this whereof we speak, namely, the moral
law, which being the sole eternal unchangeable rule of righ-
teousness, if it do not in the substance of it answer there-
unto, a righteousness it is not. But this it doth, inasmuch,
as that so far as it is habitual, it consists in the renovation
of the image of God, wherein that law is written in our
hearts ; and all the actual duties of it are as to the substance
of them, what is required by that law. But as unto the
manner of its communication unto us, and of its perform-
ance by us from faith in God by Jesus Christ, and love unto
him, as the author and fountain of all the grace and mercy
procured and administered by him, it hath respect unto the
gospel. What will follow from hence ? why that he is just
that doth those things which that law requires whereby he
is to be judged. He is so certainly. ' For not the hearers
of the law are just before God, but the doers of the law shall
be justified ;' Rom. ii. 13. ' So Moses describeth the righte-
ousness of the law, that the man that doth those things
shall live in them ;' Rom. x. 5. But although the righteous-
ness whereof we discourse, be required by the law, as cer-
tainly it is, for it is nothing but the law in our hearts, from
whence we walk in the ways and keep the statutes or com-
mandments of God ; yet doth it not so answer the law, as
that any man can be j ustified by it. But then it will be said,
that if it doth not answer that law and rule whereby we are
to be judged, then it is no righteousness ; for all righteous-
ness must answer the law whereby it is required. And I say
it is most true, it is no perfect righteousness ; it doth not so
answer the rule and law, as that we can be justified by it, or
safely judged on it. But so far as it doth answer the law,
it is a righteousness, that is, imperfectly so, and therefore is
an imperfect righteousness ; which yet giveth the denomi-
nation of righteous unto them that have it, both absolutely
and comparatively. It is said therefore, that it is ' the law
of grace or the gospel from whence we are denominated
righteous with this righteousness.' But that we are by the
gospel denominated righteous from any righteousness that
is not required by the moral law, will not be proved. Nor
doth the law of grace or the gospel any where require of us,

JUSTIFICATION BY FAITH. 289

or prescribe unto us this righteousness, as that whereon we
are to be justified before God. It requires faith in Christ
Jesus, or the receiving of him as he is proposed in the pro-
mises of it, in all that are to be justified. It requires in
like manner * repentance from dead works' in all that believe ;
as also the fruits of faith, conversion unto God, and repent-
ance, in the works of righteousness, which are to the praise
of God by Jesus Christ; with perseverance therein unto the
end. And all this may, if you please, be called our evan-
gelical righteousness, as being our obedience unto God ac-
cording to the gospel. But yet the graces and duties wherein
it doth consist, do no more perfectly answer the commands
of the gospel, than they do those of the moral law. For
that the gospel abates from the holiness of the law, and
makes that to be no sin which is sin by the law, or approves
absolutely of less intention or lower degrees in the love of
God, than the law doth, is an impious imagination.

And that the gospel requires all these things entirely and
equally, as the condition of our justification before God,
and so antecedently thereunto, is not yet proved, nor ever
will be. It is hence concluded, that this is our righteous-
ness, according unto the evangelical law which requires it,
by this we are made righteous, that is, not guilty of the
non-performance of the condition required in that law. And
these things are said to be very plain. So no doubt they
seemed unto the author ; unto us they are intricate and per-
plexed. However, I wholly deny that our faith, obedience,
and righteousness, considered as ours, as wrought by us,
although they are all accepted with God through Jesus
Christ according to the grace declared in the gospel, do
perfectly answer the commands of the gospel, requiring them
of us, as to matter, manner, and degree, and that therefore
it is utterly impossible that they should be the cause or con-
dition of our justification before God. Yet in the explana-
tion of these things, it is added by the same author, that our
maimed and imperfect righteousness is accepted unto salva-
tion, as if it were every way absolute and perfect; for that
so it should be, Christ hath merited by his most perfect
righteousness. But it is justification and not salvation that
alone we discourse about ; and that the works of obedience
or righteousness, have another respect unto salvation, than

VOL. XI. V

290 THE DOCTRIKE OF

they have unto justification, is too plainly and too often ex-
pressed in the Scripture, to be modestly denied. And if
this weak and imperfect righteousness of ours, be esteemed
and accepted as every way perfect before God, then either
it is because God judgeth it to be perfect, and so declares
us to be most just, and justified thereon in his sight, or he
judgeth it not to be complete and perfect, yet declareth us
to be perfectly righteous in his sight thereby. Neither of
these I suppose can well be granted. It will therefore be
said, it is neither of them ; but Christ hath obtained by his
complete and most perfect righteousness and obedience, that
this lame and imperfect righteousness of ours should be ac-
cepted as every way perfect. And if it be so, it may be
some will think it best not to go about by this weak, halt,
and imperfect righteousness, but as unto their justification
betake themselves immediately unto the most perfect righ-
teousness of Christ, which I am sure the Scripture encou-
rages them unto. And they will be ready to think, that the
righteousness which cannot justify itself, but must be
obliged unto grace and pardon through the merits of Christ,
will never be able to justify them. But what will ensue on
this explanation of the acceptance of our imperfect righte-
ousness unto justification upon the merit of Christ? This
only so far as I can discern, that Christ hath merited and
procured, either that God should judge that to be perfect
which is imperfect, and declare us perfectly righteous when
we are not so, or that he should judge the righteousness
still to be imperfect, as it is, but declare us to be perfectly
righteous with and by this imperfect righteousness. These
are the plain paths that men walk in, who cannot deny but
that there is a righteousness required unto our justification,
or that we may be declared righteous before God, in the
sight of God, according unto the judgment of God, yet
denying the imputation of the righteousness of Christ unta
us, will allow of no other righteousness unto this end, but
that which is so weak and imperfect as that no man can jus-
tify it in his own conscience, nor without a frensy or pride,
can think or imagine himself perfectly righteous thereby.

And whereas it is added, that he is blind who sees not
that this righteousness of ours is subordinate unto the
righteousness of Christ, I must acknowledge myself other-

JUSTIFICA'J'ION BY FAITH. 291

wise minded, notwithstanding the severity of this censure.
It seems to me, that the righteousness of Christ is subordi-
nate unto this righteousness of our own, as here it is stated,
and not the contrary. For the end of all is our acceptance
with God as righteous. But according unto these thoughts,
it is our own righteousnesses whereon we are immediately
accepted with God as righteous.

Only Christ hath deserved by his righteousness, that our
righteousness may be so accepted, and is therefore as unto
the end of our justification before God, subordinate there-
unto.

But to return from this digression, and to proceed unto
our argument. This personal inherent righteousness, which
according to the Scripture we allow in believers, is not that
whereby, or wherewith, we are justified before God. For
it is not perfect, nor perfectly answereth any rule of obe-
dience that is given unto us, and so cannot be our righteous-
ness before God unto our justification. Wherefore, we must
be justified by the righteousness of Christ imputed unto us,
or be justified without respect unto any righteousness, or
not be justified at all. And a threefold imperfection doth
accompany it.

First, As to the principle of it, as it is habitually resident
in us. For, 1. There is a contrary principle of sin abiding
with it in the same subject whilst we are in this world. For
contrary qualities may be in the same subject whilst neither
of them is in the highest degree. So it is in this case. Gal.
V. 17. ' For the flesh lusteth against the Spirit, and the Spirit
against the flesh, and these are contrary one to the other, so
that ye cannot do the things that ye would.' 2. None of
the faculties of our souls are perfectly renewed whilst we are
in this world. * The inward man is renewed day by day ;*
2 Cor. iv. 16. And we are always to be purging ourselves
from all pollution of flesh and spirit, 2 Cor. vii. 1. And
hereunto belongs whatever is spoken in the Scripture, what-
ever believers find in themselves by experience of the re-
mainders of indwelling sin, in the darkness of our minds,
whence at best we know but in part, and through ignorance
are ready to wander out of the way, Heb. v. 2. in the deceit-
fulness of the heart, and disorder of affections. I under-
stand not how any one can think of pleading his own righte-

u 2

292 THE DOCTRINE OF

ousness in the sight of God, or suppose that he can be jus-
tified by it upon this single account of the imperfection of
its inherent habit or principle. Such notions arise from the
ignorance of God and ourselves, or the want of a due con-
siderational of the one and the other. Neither can I appre-
hend how a thousand distinctions can safely introduce it
into any consideration in our justification before God. He
that can search in any measure by a spiritual light into his
own heart and soul, will find, * God be merciful to me a
sinner,' a better plea than any he can be furnished withal
from any worth of his own. ' What is man that he should
be clean, and he that is born of a woman that he should be
righteous ;' Job xv. 14 — 16. xviii. 19. Hence saith Gregory
in Job ix. lib. 9. cap. 14. * Ut saipe diximus omnis justitia
humana injustitia esse convincitur si distincte judicetur.'
Bernard speaks to the same purpose, and almost in the same
words, Serm. 1. fest. omn. sanct. * Quid potest esse omnis
humana justitia coram Deo? nonne juxta prophetam, velut
pannus menstruatus reputabitur; et si distincte judicetur,
injustitia invenietur omnis justitia nostra et minus habens.'
A man cannot be justified in any sense by that righteous-
ness which upon trial will appear rather to be an unrighte-
ousness.

2. It is imperfect with respect unto every act and duty of
it, whether internal or external. There is iniquity cleaving
unto our holy things, and all our ' righteousnesses are as filthy
rags ;' Isa. Ixiv. 6. It hath been often and well observed, that
if a man, the best of men, were left to choose the best of his
works that ever he performed, and thereon to enter into judg-
ment with God, if only under this notion, that he hath an-
swered and fulfilled the condition required of him, as unto his
acceptation with God, it would be his wisest course (at least
it would be so in the judgment of Bellarmine), to renounce
it and betake himself unto grace and mercy alone.

3. It is imperfect by reason of the incursion of actual
sins. Hence our Saviour hath taught us continually to pray
for the * forgiveness of our sins ;' and * if we say, that we
have no sin we deceive ourselves ;' for 'in many things we
offend all.' And what confidence can be placed in this
righteousness, which those who plead for it in this cause,
acknowledge to be weak, maimed, and imperfect?

JUSTIFICATION BY FAITH. 293

1 have but touched on these things, which might have
been handled at large, and are indeed of great consideration
in our present argument. But enough hath been spoken to
manifest, that although this righteousness of believers be on
other accounts like the fruit of the vine, that glads the heart
of God and man, yet as unto our justification before God, it
is like the wood of the vine, a pin is not to be taken from it
to hang any weight of this cause upon.

Two things are pleaded in the behalf of this righteous-
ness and its influence into our justification. 1. That it is
absolutely complete and perfect. Hence some say that they
are perfect and sinless in this life. They have no more con-
cern in the mortification of sin, nor of growth in grace. And
indeed this is the only rational pretence of ascribing our
justification before God thereunto. For were it so with
any, what should hinder him from being justified thereon
before God, but only that he hath been a sinner, which
spoils the whole market. But this vain imagination is so
contrary unto the Scripture, and the experience of all that
know the terror of the Lord, and what it is to walk humbly
before him, as that I shall not insist on the refutation of it.

2. It is pleaded, that although this righteousness be
not an exact fulfilling of the moral law, yet is it the ac-
complishment of the condition of the new covenant, or en-
tirely answereth the law of grace, and all that is required of
us therein.

Ans. 1. This wholly takes away sin and the pardon of
it, no less than doth the conceit of sinful perfections which
we now rejected. For if our obedience do answer the only
law and rule of it whereby it is to be tried, measured, and
judged, then is there no sin in us, nor need of pardon. No
more is required of any man to keep him absolutely free
from sin, but that he fully answer, and exactly comply with,
the rule and law of his obedience whereby he must be
judged. On this supposition therefore there is neither sin,
nor any need of the pardon of it. To say that there is still
both sin, and need of pardon with respect unto the moral
law of God, is to confess that law to be the rule of our obe-
dience, which this righteousness doth no way answer ; and
therefore none by it can be justified in the sight of God.

2. Although this righteousness be accepted in justified

294 THE DOCTRINK OF

persons by the grace of our Lord Jesus Christ, yet consider
the principle of it, with all the acts and duties wherein it
doth consist, as they are required and prescribed in the gos-
pel unto us, and they do neither jointly nor severally fulfil
and answer the commands of the gospel, no more than they
do the commands of the law. Wherefore, they cannot all of
them constitute a righteousness consisting in an exact con-
formity unto the rules of the gospel, or the law of it. For
it is impious to imagine that the gospel requiring any duty
of us, suppose the love of God, doth make any abatement,
as unto the matter, manner, or degrees of perfection in it,
from what was required by the law. Doth the gospel re-
quire a lower degree of love to God, a less perfect love than
the law did? God forbid. The same may be said concern-
ing the inward frame of our natures, and all other duties
whatever ; wherefore, although this righteousness is accepted
in justified persons (as God had respect unto Abel, and then
unto his offering) in the way and unto the ends that shall be
afterward declared ; yet as it relates unto the commands of
the gospel, both it and all the duties of it, are no less im-
perfect than it would be, if it should be left unto its trial
by the law of creation only.

3. I know not what some men intend. On the one hand
they affirm that our Lord Jesus Christ hath enlarged and
heightened the spiritual sense of the moral law, and not only
so, but added unto it new precepts of more exact obedience
than it did require. But on the other they would have him
to have brought down or taken off the obligation of the law,
so as that a man according as he hath adapted it unto the use
of the gospel, shall be judged of God to have fulfilled the
whole obedience which it requires, who never answered any
one precept of it, according unto its original sense and ob-
ligation. For so it must be, if this imperfect righteousness
be on any account esteemed a fulfilling of the rule of our
obedience, as that thereon we should be justified in the
sight of God.

4. This opinion puts an irreconcilable difference be-
tween the law and the gospel, not to be composed by any
distinctions. For according unto it, God declares by the
gospel a man to be perfectly righteous, justified, and blessed,
upon the consideration of a righteousness that is imperfect ;

JUSTTFICATION BY FAITH. 295

and in the law he pronounceth every one accursed who con-
tinueth not in all things required by it, and as they are
therein required. But it is said, that this righteousness is
no otherwise to be considered, but as the condition of the
new covenant whereon we obtain remission of sins on the
sole account of the satisfaction of Christ, wherein our justi-
fication doth consist.

Ans, 1. Some indeed do say so, but not all, not the most,
not the most learned, with whom in this controversy we have
to do. And in our pleas for what we believe to be the
truth, we cannot always have respect unto every private
opinion whereby it is opposed. 2. That justification con-
sists only in the pardon of sin, is so contrary to the signi-
fication of the word, the constant use of it in the Scripture,
the common notion of it amongst mankind, the sense of
men in their own consciences who find themselves under
an obligation unto duty, and express testimonies of the
Scripture, as that I somewhat wonder, how it can be pre-
tended. But it shall be spoken unto elsewhere. 3. If this
righteousness be the fulfilling of the condition of the new
covenant whereon we are justified, it must be in itself such
as exactly answereth some rule or law of righteousness and
so be perfect, which it doth not ; and therefore cannot bear
the place of a righteousness in our justification. 4. That
this righteousness is the condition of our justification before
God, or of that interest in the righteousness, of Christ
whereby we are justified, i^ not proved, nor ever will be.

I shall briefly add two or three considerations excluding
this personal righteousness from its pretended interest in
our justification, and close this argument.

1. That righteousness which neither answereth the law
of God, nor the end of God in our justification by the gos-
pel, is not that whereon we are justified. But such is this
inherent righteousness of believers, even of the best of them.
1. That it answereth not the law of God, hath been proved
from its imperfection. Nor will any sober person pretend
that it exactly and perfectly fulfils the law of our creation.
And this law cannot be disannulled whilst the relation of
creator and rewarder on the one hand, and of creatures ca-
pable of obedience and rewards on the other, between God
and us doth continue. Wherefore, that which answereth

296 THE UOCTllINE OF

not this law will not justify us. For God will not abrogate
that law, that the trangressors of it may be justified. 'Do
we/ saith the apostle, by the doctrine of justification by
faith without works, ' make void the law ? God forbid : yea,
we establish it ;' Rom. iii. 31. 2. That we should be justi-
fied with respect unto it, answereth not the end of God in
our justification by the gospel. For this is to take away all
glorying in ourselves, and all occasion of it, every thing that
might give countenance unto it, so as that the whole might
be to the praise of his own grace by Christ; Rom. iii. 27.
1 Cor. i. 29—31. How it is faith alone that gives glory to
God herein, hath been declared in the description of its na-
ture. But it is evident that no man hath, or can have pos-
sibly any other, any greater occasion of boasting in himself,
with respect unto his justification, than that he is justified
on his performance of that condition of it, which consists in
his own personal righteousness.

2. No man was ever justified by it in his own conscience,
much less can he be justified by it in the sight of God. ' For
God is greater than our hearts and knoweth all things.' There
is no man so righteous, so holy in the whole world, nor ever
was, but his own conscience would charge him in many
things with his coming short of the obedience required of
him, in matter or manner, in the kind or degrees of perfection.
For there is no man thatliveth and sinneth not. Absolutely,
' Nemo absolvitur se judice.' Let any man be put unto a
trial in himself whether he can b.e' justified in his own con-
science, by his own righteousness, : ad he will be cast in
the trial at his own judgment-seat. And he that doth not
thereon conclude, that there must be another righteousness
whereby he must be justified, that originally and inherently
is not his own, will be at a loss for peace with God. But it
will be said, that men may be justified in their consciences,
that they have performed the condition of the new covenant,
which is all that is pleaded with respect unto this righteous-
ness. And I no way doubt but that men may have a com-
fortable persuasion of their own sincerity in obedience, and
satisfaction in the acceptance of it with God. But it is when
they try it, as an effect of faith, whereby they are justified,
and not as the condition of their justification. Let it be thus
gtated in their minds that God requireth a personal righte-

JUSTIFICATIOX V>Y FAITH. 297

ousness in order unto their justification, whereon their de-
termination must be, this is my righteousness which I pre-
sent unto God that I may be justified, and they will find
difficulty in arriving at it, if I be not much mistaken.

3. None of the holy men of old whose faith and experience
are recorded in the Scripture, did ever plead their own per-
sonal righteousness under any notion of it, either as to the
merit of their works, or as unto their complete performance
of what was required of them as the condition of the co-
venant, in order unto their justification before God. This
hath been spoken unto before.

CHAP. XI.

I'he nature of the obedience that God requireth of us. The eternal obli-
gation of the law thereunto.

Our second argument shall be taken from the nature of that
obedience or righteousness which God requireth of us, that
we may be accepted of him and approved by him. This
being a large subject if fully to be handled, I shall reduce
what is of our present concernment in it, unto some special
heads or observations.

1. God being a most perfect, and therefore a most free
agent, all his actings towards mankind, all his dealings with
them, all his constitutions and laws concerning them, are
to be resolved into his own sovereign will and pleasure.
No other reason can be given of the original, of the whole
system of them. This the Scripture testifieth unto, Psal.
cxv. 3. cxxxv. 6. Prov. xvi. 4. Eph. i. 9. 11. Rev. iv. 11.
The being, existence, and natural circumstances of all crea-
tures, being an effect of the free counsel and pleasure of God,
all that belongs unto them must be ultimately resolved there-
into.

2. Upon a supposition of some free acts of the will of
God, and the execution of them, constituting an order in the
things that outwardly are of him, and their mutual respect
unto one another, some things may become necessary in
this relative state, whose being was not absolutely necessary

298 THE DOCTRINE OF

in its own nature. The order of all things, and their mutual
respect unto one another, depends on God's free constitution,
no less than their being absolutely. But upon a suppo-
sition of that constitution, things have in that order a ne-
cessary relation one to another, and all of them unto God.
Wherefore,

3. It was a free sovereign act of God's will to create,
effect, or produce such a creature as man is ; that is, of a
nature intelligent, rational, capable of moral obedience with
rewards and punishments. But on a supposition hereof,
man so freely made, could not be governed any other ways
but by a moral instrument of law or rule, influencing the
rational faculties of his soul unto obedience, and guiding
him therein. He could not in that constitution be con-
tained under the rule of God, by a mere physical influence,
as are all irrational or brute creatures. To suppose it, is to
deny, or destroy, the essential faculty and powers where-
with he was created. Wherefore, on the supposition of his
being, it v/as necessary that a law or rule of obedience
should be prescribed unto him, and be the instrument of
God's government towards him.

4. This necessary law, so far forth as it was necessary,
did immediately and unavoidably ensue upon the consti-
tution of our natures in relation unto God. Supposing the
nature, being, and properties of God, with the works of cre-
ation on the one hand ; and suppose the being, existence,
and the nature of man, with his necessary relation unto God
on the other, and the law whereof we speak is nothing but
the rule of that relation, which can neither be, nor be pre-
served without it. Hence is this law eternal, indispensable,
admitting of no other variation than doth the relation be-
tween God and man, which is a necessary exurgence from
their distinct natures and properties.

5. The substance of this law was, that man adhering unto
God, absolutely, universally, unchangeably, uninterruptedly
in trust, love, and fear, as the chiefest good, the first au-
thor of his being, of all the present and future advantages
whereof it was capable, should yield obedience unto him,
with respect unto his infinite wisdom, righteousness, and
almighty power, to protect, reward, and punish, in all things
known to be his will and pleasure, either by the light of his

JUSTIFICATION BY FAITH. 299

own mind, or especial revelation made unto him. And it is
evident that no more is required unto the constitution and
establishment of this law, but that God be God, and man
be man, with the necessary relation that must thereon ensue
between them. V/iieiefore,

6. This law doth eternally and unchangeably oblige all
men unto obedience to God ; even that obedience which it
requires, and in the manner wherein it requires it. For both
the substance of what it requires, and the manner of the
performance of it, as unto measures and degrees, are equally
necessary and unalterable, upon the suppositions laid down.
For God cannot deny himself, nor is the nature of man
changed as unto the essence of it whereunto alone respect
is had in this law, by any thing that can fall out. And al-
though God might superadd unto the original obligations of
this law, what arbitrary commands he pleased, such as did
not necessarily proceed or arise from the relation between
him and us, which might be, and be continued without them ;
yet would they be resolved into that principle of this law,
that God in all things was absolutely to be trusted and
obeyed.

7. 'Known unto God are all his works from the foun-
dation of the world.' In the constitution of this order of
things he made it possible, and foresaw it would be future,
that man would rebel against the preceptive power of this
law, and disturb that order of things wherein he was placed
under his moral rule. This gave occasion unto that effect of
infinite, divine righteousness, in constituting the punishment
that man should fall under, upon his transgression of this
law. Neither was this an effect of arbitrary will and plea-
sure, any more than the law itself was. Upon the suppo-
sition of the creation of man, the law mentioned was neces-
sary from all the divine properties of the nature of God^ and
upon a supposition that man would transgress the law, God
being now considered as his ruler and governor, the consti-
tution of the punishment due unto his sin and transgression
of it, was a necessary effect of divine righteousness. This
it would not have been, had the law itself been arbitrary.
But that being necessary, so was the penalty of its trans-
gression. Wherefore, the constitution of this penalty is
liable to no more change, alteration, or abrogation, than

300 THE DOCTRINE OF

the law itself, without an alteration in the state and relation
between God and man.

8. This is that law, which our Lord Jesus Christ came
* not to destroy, but to fulfil,' that he might be the end of it
for righteousness unto them that do believe. This law he
abrogated not, nor could do so without a destruction of the
relation that is between God and man, arising from, or ensu-
ing necessarily on, their distinct beings and properties. But
as this cannot be destroyed, so the Lord Christ came unto
a contrary end ; namely, to repair and restore it where it
was weakened. Wherefore,

9. This law, the law of sinless, perfect obedience, with
its sentence of the punishment of death on all transgressors,
doth and must abide in force for ever in this world ; for
there is no more required hereunto, but that God be God,
and man be man. Yet shall this be farther proved.

1. There is nothing, not one word in the Scripture inti-
mating any alteration in, or abrogation of, this law ; so as
that any thing should not be duty which it makes to be
duty, or any thing not be sin, which it makes to be sin,
either as unto matter or degrees, or that the thing which it
makes to be sin, or which is sin by the rule of it, should not
merit and deserve that punishment which is declared in the
sanction of it, or threatened by it. ' The wages of sin is
death.' If any testimony of Scripture can be produced unto
either of these purposes; namely, that either any thing
is not sin, in the way of omission or commission, in the
matter or manner of its performance, wdiich is made to be
so by this law, or that any such sin, or any thing that would
have been sin by this law, is exempted from the punishment
threatened by it, as unto merit or desert, it shall be at-
tended unto. It is therefore in universal force towards all
mankind. There is no relief in this case ; but * Behold the
Lamb of God.'

In exception hereunto it is pleaded, that when it was
first given unto Adam, it was the rule and instrument of a
covenant between God and man, a covenant of works and
perfect obedience. But upon the entrance of sin, it ceased
to have the nature of a covenant unto any. And it is so
ceased, that on an impossible supposition, that any man
should fulfil the perfect righteousness of it, yet should he

JUSTIFICATION BY FAITH. 301

not be justified or obtain the benefit of the covenant
thereby. It is not therefore only become ineffectual unto
us as a covenant by reason of our weakness and disability
to perform it, but it is ceased in its own nature so to be.
But these things, as they are not unto our present purpose,
so are they wholly unproved. For

1. Our discourse is not about the federal adjunct of the
law, but about its moral nature only. It is enough, that as
a law, it continueth to oblige all mankind unto perfect
obedience, under its original penalty. For hence it will
unavoidably follow, that unless the commands of it be com-
plied withal and fulfilled, the penalty will fall on all that
transgress it. And those who grant that this law is still in
force as unto its being a rule of obedience, or as unto its,
requiring duties of us, do grant all that we desire. For it
requires no obedience, but what it did in its original con-
stitution, that is, sinless and perfect; and it requires no
duty, nor prohibits any sin, but under the penalty of death
upon disobedience.

2. It is true, that he who is once a sinner, if he should
afterward yield all that perfect obedience unto God that
the law requires, he could not thereby obtain the benefit of
the promise of the covenant. But the sole reason of it is,
because he is antecedently a sinner, and so obnoxious unto
the curse of the law. And no man can be obnoxious unto
its curse, and have aright unto its promise at the same time.
But so to lay the supposition, that the same person is by
any means free from the curse due unto sin, and then to
deny that upon the performance of that perfect sinless obe-
dience which the law- requires, that he should not have
right unto the promise of life thereby, is to deny the truth
of God, and to reflect the highest dishonour upon his jus-
tice. Jesus Christ himself was justified by this law. And
it is immutably true, that he who doth the things of it shall
live therein.

3. It is granted, that man continued not in the observa-
tion of this law% as it was the rule of the covenant between
God and him. The covenant it was not, but the rule of it,
which that it should be was superadded unto its being as a
law. For the covenant comprised things that were not any
part of a result from the necessary relation of God and man.

302 rilT, DOCTRINE ov

Wherefore, man by his sin as unto demerit, may be said to
break this covenant, and as unto any benefit unto them-
selves to disannul it. It is also true, that God did never
formally and absolutely renew or give again this law as a
covenant a second time. Nor was there any need that so
he should do, unless it were declaratively only, for so it was
renewed at Sinai. For the whole of it being an emanation
of eternal right and truth, it abides and must abide in full
force for ever. Wherefore, it is only thus far broke as a co-
venant, that all mankind have sinned against the commands
of it, and so by guilt, with the impotency unto obedience
which ensued thereon, defeated themselves of any interest
in its promise, and possibility of attaining any such inte-
rest, they cannot have any benefit by it. But as unto its
power to oblige all mankind unto obedience, and the un-
changeable truth of its promises and threatenings, it abideth
the same as it was from the beginning.

2. Take away this law, and there is left no standard of
righteousness unto mankind, no certain boundaries of good
and evil, but those pillars whereon God hath fixed the earth
are left to move and float up and down like the isle of Delos
in the sea. Some say, the rule of good and evil unto men is
not this law in its original constitution, but the light of na-
ture, and the dictates of reason. If they mean that light
which was primogenial and concreated with our natures,
and those dictates of right and wrong which reason origi-
nally suggested and approved, they only say in other words,
that this law is still the unalterable rule of obedience unto
all mankind. But if they intend the remaining light of na-
ture that continues in every individual in this depraved state
thereof, and that under such additional depravations as tra-
ditions, customs, prejudices, and lusts of all sorts, have
affixed unto the most, there is nothing more irrational, and
it is that which is charged with no less inconvenience than
that it leaves no certain boundaries of good and evil. That
which is good unto one, will on this ground be in its own
nature evil unto another, and so on the contrary ; and all
the idolaters that ever were in the world might on this
pretence be excused.

3. Conscience bears witness hereunto. There is no good
nor evil required or forbidden by this law, that upon the

JUSTIFICATION BY FAITH. 303

discovery of it, any man in the world can persuade or bribe
his conscience not to comply with it in judgment, as unto
his concernment therein. It will accuse and excuse, con-
demn and free him, according to the sentence of this law,
let him do what he can to the contrary.

In brief it is acknowledged, that God by virtue of his
supreme dominion over all, may in some instances change
the nature and order of things, so as the precepts of the di-
vine law shall not in them operate in their ordinary efficacy.
So was it in the case of his command unto Abraham to slay
his son, and unto the Israelites to rob the Egyptians. But
on a supposition of the continuance of that order of things,
which this law is the preservation of, such is the intrinsic
nature of the good and evil commanded and forbidden,
therein, that it is not the subject of divine dispensation, as
even the schoolmen generally grant.

10. From what we have discoursed two things do un-
avoidably ensue.

1. That whereas all mankind have by sin fallen under the
penalty threatened unto the transgression of this law ; and
suffering of this penalty which is eternal death, being in-
consistent with acceptance before God, or the enjoyment of
blessedness, it is utterly impossible that any one individual
person of the posterity of Adam should be justified in the
sight of God, accepted with him or blessed by him, unless
this penalty be answered, undergone, and suffered by them
or for them ; the diKaiiofULa tov Qeov herein is not to be abo-
lished but established.

2. That unto the same end of acceptation with God, justi-
fication before him, and blessedness from him, the righte-
ousness of this eternal law must be fulfilled in us, in such a
way, as that in the judgment of God, which is according unto
truth, we may be esteemed to have fulfilled it, and be dealt
with accordingly. For upon a supposition of a failure here-
in, the sanction of the law is not arbitrary, so as that the
penalty may or may not be inflicted, but necessary from the
righteousness of God as the supreme governor of all.

11. About the first of these our controversy is with the
Socinians only, who deny the satisfaction of Christ, and any
necessity thereof. Concerning this I have treated elsewhere
at large, and expect not to see an answer unto what I have

304 Tilf: DOCTRINE OT

disputed on iliat subject. As unto the latter of them, we
must inquire how we may be supposed to comply with the
rule, and answer the righteousness of this unalterable law,
whose authority we can no way be exempted from. And
that which we plead is, that the obedience and righteous-
ness of Christ imputed unto us ; his obedience as the surety
of tlie new covenant, granted unto us, made ours by the
ejracious constitution, sovereign appointment, and donation
of God, is that whereon we are judged and esteemed to
have answered the righteousness of the law. * By the obe-
dience of one many are made righteous ;' Rom. v. 19. ^ Thai
the righteousness of the law might be fulfilled in us;' Rom.
viii. 4. And hence we argue.

If there be no other way whereby the righteousness of
the law may be fulfilled in us, without which we cannot be
justified, but must fall inevitably under the penalty threat-
ened unto the transgression of it, but only the righteousness
of Christ imputed unto us, then is that the sole righteous-
ness whereby we are justified in the sight of God ; but the
former is true, and so therefore is the latter.

12. On the supposition of this law, and its original ob-
ligation unto obedience, with its sanction and threatenings,
there can be but one of three ways whereby we may come to
be justified before God, who have sinned, and are no way
able in ourselves to perform the obedience for the future
which it doth require. And each of them have a respect
unto a sovereign act of God with reference unto this law.
The first is the abrogation of it, that it should no more
oblige us either unto obedience or punishment. This we
have proved impossible ; and they will wofuUy deceive their
own souls, who shall trust unto it. The second is by trans-
ferring of its obligation unto the end of justification, on a
surety or common undertaker. This is that which we plead
for, as the substance of the mystery of the gospel, consi-
dering the person and grace of this undertaker or surety.
And herein all things do tend unto the exaltation of the
glory of God in all the holy properties of his nature, with
the fulfilling and establishing of the law itself; Matt. v. 17.
Rom. iii. 31. viii. 4. x. 3, 4. The third way is by an act
of God towards the law, and another towards us, where-
by the nature of the righteousness wdiich the law requireth

JUSTIFICATIOK BY FAITH. 305

Is changed ; which we shall examine as the only reserve
against our present argument.

13. It is said therefore, that by our own personal obe-
dience we do answer the righteousness of the law, so far as
it is required of us. But whereas no sober person can ima-
gine that we can, or that any one in our lapsed condition
ever did, yield in our own persons that perfect sinless obe-
dience unto God which is required of us in the law of crea-
tion, two things are supposed, that our obedience, such as
it is, maybe accepted with God as if it were sinless and per-
fect. For although some will not allow that the righteous-
ness of Christ is imputed unto us for what it is, yet they
contend that our own righteousness is imputed unto us for
what it is not. Of these things the one respecteth the law,
the other our obedience.

14. That which respecteth the law is not the abrogation
of it. For although this would seem the most expedite way
for the reconciliation of this difficulty, namely, that the
law of creation is utterly abrogated by the gospel, both as
unto its obligation unto obedience and punishment ; and no
law to be continued in force but that which requires only
sincere obedience of us, whereof there is as unto duties the
manner of their performance, not any absolute rule or mea-
sure,yet this is not by many pretended. They say not that
this law is so abrogated, as that it should not have the power
and efficacy of a law towards us. Nor is it possible it
should be so; nor can any pretence be given how it should
so be. It is true, it was broken by man, is so by us all, and
that with respect unto its principal end of our subjection
unto God, and dependance upon him, according to the rule
of it. But it is foolish to think that the fault of those unto
whom a righteous law is rightly given, should abrogate or
disannul the law itself. A law that is good and just may
cease and expire as unto any power of obligation, upon the
ceasing or expiration of the relation which it did respect.
So the apostle tells us, that ' when the husband of a woman
is dead, she is free from the law of her husband ;' Rom. vii.
2. But the relation between God and us, which was consti-
tuted in our first creation, can never cease. But a law can-
jiot be abrogated without a new law given, and made by the
same, or an equal power that made it, either expressly revok-

VOL. XI. X

306 THE DOCTRINE OF

ing it, or enjoining things inconsistent with it, and contra-
dictory unto its observation. In the latter way the law of
Mosaical institutions was abrogated and disannulled. There
was not any positive law made for the taking of it away ;
but the constitution and introduction of a new way of wor-
ship by the gospel inconsistent with it, and contrary unto
it, deprived it of all its obligatory power and efficacy. But
neither of these ways hath God taken away the obligation
of the original law of obedience, either as unto duties or
recompenses of reward. Neither is there any direct law
made for its abrogation ; nor hath it given any new law of
moral obedience either inconsistent with or contrary unto
it. Yea, in the gospel it is declared to be established and
fulfilled.

It is true, as was observed before, that this law was made
the instrument of a covenant between God and man ; and
so there is another reason of it ; for God hath actually in-
troduced another covenant inconsistent with it, and con-
trary unto it. But yet neither doth this instantly and ' ipso
facto' free all men unto the law, in the way of a covenant.
For unto the obligation of a law there is no more required, but
that the matter of it be just and righteous, that it be given
or made by him who hath just authority so to give or make
it, and be sufficiently declared unto them who are to be
obliged by it. Hence the making and promulgation of a
new law, doth ' ipso facto' abrogate any former law that is con-
trary unto it, and frees all men from obedience unto it, who
were before obliged by it. But in a covenant it is not so.
For a covenant doth not operate by mere sovereign autho-
rity ; it becomes not a covenant without the consent of them
with whom it is made. Wherefore, no benefit accrues unto
any, or freedom from the old covenant, by the constitution
of the new, unless he hath actually complied with it, hath
chosen it, and is interested in it thereby. The first cove-
nant made with Adam, we did in him consent unto, and ac-
cept of. And therein notwithstanding our sin, do we and
must we abide, that is, under the obligation of it unto duty
and puilishment, until by faith we are made partakers cf the
new. It cannot therefore be said, that we are not concerned
in the fulfilling of the righteousness of this law, because it
is abrogated.

JUSTIFIGATIOX BY FAITH. 307

15, Nor can it be s^id that the law hath received a new
interpretation, whereby it is declared, that it doth not oblige,
nor shall be construed for the future to oblige any unto sin-
less and perfect obedience, but may be complied v/ith on far
easier terms. For the law being given unto us when we
were sinless, and on purpose to continue and preserve us in
that condition, it is absurd to say that it did not oblige us
unto sinless obedience ; and not an interpretation, but a plain
depravation of its sense and meaning. Nor is any such thing
once intimated in the gospel. Yea, the discourses of our
Saviour upon the law, are absolutely destructive of any such
imagination. For whereas the Scribes and Pharisees had
attempted, by their false glosses and interpretations, to ac-
commodate the law unto the inclinations and lusts of men
(a course since pursued both notionally and practically, as
all who design to burden the consciences of men with their
own commands, do endeavour constantly to recompense
them, by an indulgence with respect unto the commands
of God), he on the contrary rejects all such pretended
epeikeias and interpretations, restoring the law unto its
pristine crown, as the Jews' tradition is, that the Messiah
shall do.

16. Nor can a relaxation of the law be pretended, if there
be any such thing in rule. For if there be, it respects the
whole being of the law, and consists either in the suspension
of its whole obligation, at least for a season, or the substitu-
tion of another person to answer its demands who was not
in the original obligation, in the room of them that were.
For so some say, that the Lord Christ was made under the
law for us by an act of relaxation of the original obligation
of the law ; how properly, * ipsi viderint/ But here in no
sense it can have place.

17. The act of God towards the law in this case in-
tended, is, a derogation from its obliging power as unto
obedience. For whereas it did originally oblige unto per-
fect sinless obedience, in all duties, both as unto their sub-
stance, and the manner of their performance, it shall be
allowed to oblige us still unto obedience, but not unto that
which is absolutely the same, especially net as unto the
completeness and perfection of it. For if it do so, either it
is fulfilled in the righteousness of Christ for us, or no man

X 2

308 THE DOCTRINE OF

livincr can ever be justified in the sight of God. Wherefore,
by an act of derogation from its original power, it is pro-
vided, that it shall oblige us still unto obedience, but not
that which is absolutely sinless and perfect ; but although
it be performed with less intention of love unto God, or in a
lower degree, than it did at first require, so it be sincere and
universal as unto all the parts of it, it is all that the law
now requireth of us. This is all that it now requires, as' it
is adapted unto the service of the new covenant, and made
the rule of obedience according to the law of Christ. Hereby
is its preceptive part, so far as we are concerned in it, an-
swered and complied withal. Whether these things are so
or no, we shall see immediately in a few words.

18. Hence it follows, that the act of God with respect
unto our obedience, is not an act of judgment according
unto any rale or law of his own ; but an acceptilation, or
an esteeming, accounting, accepting that as perfect, or in
the room of that which is perfect, which really and in truth
is not so.

19. It is added, that both these depend on, and are the
procurements of, the obedience, suffering, and merits of
Christ. For on their account it is, that our weak and im-
perfect obedience, is accepted as if it were perfect, and the
power of the law, to require obedience absolutely perfect, is
taken away. And these being the effects of the righteous-
ness of Christ, that righteousness may on their account, and
so far, be said to be imputed unto us.

20. But notwithstanding the great endeavours that have
been used to give a colour of truth unto these things, they
are both of them but fictions and imaginations of men that
have no ground in the Scripture, nor do comply with the
experience of them that believe. For to touch a little on the
latter, in the first place ; there is no true believer, but hath
these two things fixed in his mind and conscience.

1. That there is nothing in principles, habits, qualities,
or actions, wherein he comes short of a perfect compliance
with the holy law of God, even as it required perfect obe-
dience, but that it hath in it the nature of sin, and that in
itself deserving the curse annexed originally unto the breach
of that law. They do not therefore apprehend that its ob-
ligation is taken off, weakened, or derogated from in any

.7UST1FICATI0N BY FAITH. 309

thing. 2. That there is no relief for him, with respect unto
what the law requires, or unto what it threatens, but by the
mediation of Jesus Christ alone, who of God is made righte-
ousness unto him. Wherefore, they do not rest in, or on
the acceptation of their own obedience, such as it is, to an-
swer the law, but trust unto Christ alone for their accepta-
tion with God.

21. They are both of them doctrinally untrue ; for as
unto the former, 1. It is unwritten. There is no intima-
tion in the Scripture of any such dispensation of God
with reference unto the original law of obedience. Much
is spoken of our deliverance from the curse of the law by
Christ, but of the abatement of its preceptive power nothing
at all. 2. It is contrary to the Scripture. For it is plainly
affirmed that the law is not to be abolished, but fulfilled ;
not to be made void, but to be established ; that the righte-
ousness of it must be fulfilled in us. 3. It is a supposi-
tion both unreasonable and impossible. For, 1. The law
was a representation unto us of the holiness of God, and
his righteousness in the government of his creatures. There
can be no alteration made herein, seeing with God himself
there is no variableness nor shadow of chano-inor, 2. It
would leave no standard of righteousness, but only a Lesbian
rule, which tiarns and applies itself unto the light and abili-
ties of men, and leaves at least as many various measures of
righteousness as there are believers in the world. 3. It
includes a variation in the centre of all religion, which is the-
natural and moral relation of men unto God. For so there
must be, if all that was once necessary thereunto, do not
still continue so to be. 4. It is dishonourable unto the
mediation of Christ. For it makes the principal end of it
to be, that God should accept of a righteousness unto our
justification, inexpressibly beneath that which he required
in the law of our creation. And this in a sense makes him
the minister of sin, or that he hath procured an indulgence
unto it; not by the way of satisfaction and pardon, whereby
he takes away the guilt of it from the church ; but by taking
from it its nature and demerit, so as that what was so ori-
ginally should not continue so to be, or at least not to de-
serve the punishment it was first threatened withal. 5. It
reflects on the goodness of God himself. For on this sup-

310 THIi DOCTRINK OF

position that he hath reduced his law into that state and
order, as to be satisfied by an observation of it so weak, so
imperfect, accompanied with so many failures and sins, as
it is with the obedience of the best men in this world (what-
ever thoughts unto the contrary the frenzy of pride may
suogest unto the minds of any), what reason can be given
consistent with his goodness, why he should give a law at
first of perfect obedience, which one sin laid all mankind
under the penalty of unto their ruin ?

22. All these things, and sundry others of the same kind,
do follow also on the second supposition, of an acceptila-
tion or an imaginary estimation of that as perfect, which
is imperfect, as sinless which is attended with sins innume-
rable. But the judgment of God is according unto truth ;
neither will he reckon that unto us for a perfect righteous-
ness in his sight, which is so imperfect as to be like tattered
rags, especially, having promised unto us, robes of righte-
ousness aiid garments of salvation.

That which necessarily followeth on these discourses is.
That there is no other way whereby the original, immutable
law of God may be established, and fulfilled with respect
unto us, but by the imputation of the perfect obedience and
righteousness of Christ, who is the end of the law for righte-
ousness unto all that do believe.

CHAP. XII.

The imputation of the obedience of Christ unto the law, declared
and vindicated.

From the foregoing general argument, another doth issue
in particular, with respect unto the imputation of the active
obedience or righteousness of Christ unto us, as an essential
part of that righteousness whereon we are justified before
God. And it is as followeth : If it were necessary that the
Lord Christ, as our surety, should undergo the penalty of
the law for us, or in our stead, because we have all sinned ;
then it was necessary also, that as our surety he should yield
obedience unto the preceptive part of the law for us also: and
if the imputation of the former be needful for us unto our

JLSTIFICATION BY FAITH. 311

justification before God, then is the imputation of the latter
also necessary unto the same end and purpose. For why
was it necessary, or why would God have it so, that the
Lord Christ, as the surety of the covenant, should undergo
the curse and penalty of the law, which we had incurred the
guilt of, by sin, that we may be justified in his sight ? Was
it not, that the glory and honour of his righteousness, as the
author of the law, and the supreme governor of all mankind
thereby, might not be violated in the absolute impunity of
the infringers of it? and if it were requisite unto the glory
of God, that the penalty of the law should be undergone for
us, or suffered by our surety in our stead, because we had
sinned ; wherefore is it not as requisite unto the glory of
God, that the preceptive part of the law be complied withal
for us, inasmuch as obedience thereunto is required of us ?
And as we are no more able of ourselves to fulfil the law, in
a way of obedience, than to undergo the penalty of it, so as
that we may be justified thereby ; so no reason can be given,
why God is not as much concerned in honour and glory,
that the preceptive power and part of the law be complied
withal, by perfect obedience, as that the sanction of it be
established by undergoing the penalty of it. Upon the same
grounds therefore, that the Lord Christ's suffering the pe-
nalty of the law for us, was necessary that we might be jus-
tified in the sight of God, and that the satisfaction he made
thereby be imputed unto us, as if we ourselves had made
satisfaction unto God, as Bellarmine speaks and grants ;
on the same it was equally necessary, that is, as unto the
glory and honour of the legislator and supreme governor of
all by the law, that he should fulfil the preceptive part of it,
in his perfect obedience thereunto, which also is to be im-
puted unto us for our justification.

Concerning the first of these, namely, the satisfaction of
Christ, and the imputation of it unto us, our principal dif-
ference is with the Socinians. And I have elsewhere written
so much in the vindication of the truth therein, that I shall
not here again reassume the same argument; it is here there-
fore taken for granted, although I know that there are some
different apprehensions about the notion of Christ's suffering
in our stead, and of the imputation of those sufferings unto
us. But I shall here take no notice of them, seeing I press

312 THE DOCTRINE OF

this argument no farther, but only so far forth, that the obe-
dience of Christ unto the law, and the imputation thereof
unto us, is no less necessary unto our justification before
God, than his suffering of the penalty of the law, and the
imputation thereof unto us, unto the same end. The nature
of this imputation, and what it is formally that is imputed,
we have considered elsewhere.

That the obedience of Christ the Mediator is thus im-
puted to us, shall be afterward proved in particular by tes-
timonies of the Scripture. Here I intend only the vindica-
tion of the argument as before laid down, which will take
us up a little more time than ordinary. For there is nothing
in the whole doctrine of justification, which meets with a
more fierce and various opposition ; but the truth is great
and will prevail.

The things that are usually objected and vehemently
urged against the imputation of the obedience of Christ
unto our justification, may be reduced unto three heads :
1. That it is impossible. 2. That it is useless. 3. That it is
pernicious to believe it. And if the arguments used for
the enforcement of those objections, be as cogent as the
charge itself is fierce and severe, they will unavoidably over-
throw the persuasions of it in the minds of all sober persons.
But there is ofttimes a wide difference between what is said,
and what is proved, as will appear in the present case.

1. It is pleaded impossible, on this single ground ; name-
ly, That the obedience of Christ unto the law was due from
him on his own account, and performed by him for himself,
as a man made under the law. Now what was necessary
unto himself, and done for himself, cannot be said to be done
for us, so as to be imputed unto us.

2. It is pretended to be useless from hence, because all
our sins of omission and commission being pardoned in our
justification on the account of death and satisfaction of
Christ, we are thereby made completely righteous ; so as
that there is not the least necessity for, or use of, the impu-
tation of the obedience of Christ unto us.

3. Pernicious also they say it is, as that which takes
away the necessity of our own personal obedience, intro-
ducing antinomianism, libertinism, and all manner of evils.

For this last part of the charge, 1 refer it unto its proper

JUSTIFICATION BY FAITH. 313-

place ; for although it be urged by some against this part
of the doctrine of justification in a peculiar manner, yet is
it managed by others, against the whole of it. And although
we should grant, that the obedience of Christ unto the law,
is not imputed unto us unto our justification, yet shall we
not be freed from disturbance by this false accusation, un-
less we will renounce the whole of the satisfaction, and
merit of Christ also ; and we intend not to purchase our
peace with the whole world, at so dear a rate. Wherefore,
I shall in its proper place give this part of the charge its due
consideration, as it reflects on the whole doctrine of justi-
fication, and all the causes thereof, which we believe and
profess.

The first part of this charge, concerning the impossibility
of the imputation of the obedience of Christ unto us, is in-
sisted on by Socinus de Servat. part 3. cap. 5. And there
hath been nothing since pleaded unto the same purpose,
but what hath been derived from him, or wherein, at least,
he hath not prevented the inventions of other men, and gone
before them. And he makes this consideration the prin-
cipal engine wherewith he endeavours the overthrow of the
whole doctrine of the merit of Christ. For he supposeth,
that if all he did in a way of obedience, was due from him-
self on his own account, and was only the duty which he
owed unto God for himself in his station and circumstances,
as a man in this world, it cannot be meritorious for us, nor
any way imputed unto us. And in like manner to weaken
the doctrine of his satisfaction, and the imputation thereof
unto us, he contends that Christ offered as a priest for him-
self, in that kind of offering which he made on the cross,
part 2. cap. 22. And his real opinion was, that whatever
was of offering or sacrifice in the death of Christ, it was for
himself; that is, it was an act of obedience unto God which
pleased him, as the savour of a sweet-smelling sacrifice.
His offering for us, is only the presentation of himself in the
presence of God in heaven ; now he hath no more to do for
himself in away of duty. And the truth is, if the obedience
of Christ had respect unto himself only ; that is, if he yielded
it unto God, on the necessity of his condition, and did not
do it for us, I see no foundation left to assert his merit upon^

314 THE DOCTRINE OF

no more than I do for the imputation of it unto them that
believe.

That which we plead is. That the Lord Christ fulfilled
the whole law for us ; he did not only undergo the penalty
of it due unto our sins, but also yielded that perfect obe-
dience which it did require. And herein 1 shall not immix
myself in the debate of the distinction between the active
and passive obedience of Christ. For he exercised the
highest active obedience in his suffering, when he offered
himself to God through the eternal Spirit. And all his obe-
dience, considering his person, was mixed with suffering, as
a part of his exinanition and humiliation ; whence it is said.
That ' though he were a son, yet learned he obedience by the
things that he suffered.' And however, doing and suffering
are in various categories of things, yet Scripture testimonies
are not to be regulated by philosophical artifices and terms.
And it must needs be said, that the sufferings of Christ as
they were purely penal, are imperfectly called his passive
righteousness. For all righteousness is either in habit, or
in action, whereof suffering is neither ; nor is any man
righteous, or so esteemed from what he suflereth. Neither
do sufferings give satisfaction unto the commands of the
law, which require only obedience. And hence it will un-
avoidably follow, that we have need of more than the mere
sufferings of Christ, whereby we may be justified before
God, if so be that any righteousness be required thereunto.
But the whole of what I intend is, that Christ's fulfilling of
the law in obedience unto its commands, is no less imputed
unto us for our justification, than his undergoing the penalty
of it is.

I cannot but judge it sounds ill in the ears of all Chris-
tians, That the obedience of our Lord Jesus Christ as our
mediator and surety unto the whole law of God, was for
himself alone, and not for us ; or that what he did therein,
was not that he might be the end of the law for righteous-
ness unto them that do believe, nor a means of the fulfilling
of the righteousness of the law in us ; especially consider-
ing, that the faith of the church is. That he was given to
us, born to us ; that for us men, and for our salvation he
came down from heaven, and did and suffered what was re-

TDSTIFICATION BY FAITH. 315

quired of him. But whereas some who deny the imputation
of the obedience of Christ unto us for our justification,
do insist principally on the second thing mentioned, name-
ly, the unusefulness of it, I shall under this part of the
charge, consider only the arguings of Socinus, which is^
the whole of what some at present do endeavour to perplex
the truth withal.

To this purpose is his discourse, part 3. cap. 5. de Ser-
vat. ' Jam vero manifestum est, Christum quia homo natus
fuerat, et quidem, ut inquit Paulus, factus sub lege, legi
divinae inquam, quae aeterna et immutabilis est, non minus
quam caeteri homines obnoxium fuisse. Alioqui potuisset
Christus a3ternam Dei legem negligere, sive etiam univer-
sam si voluisset infringere, quod impium est vel cogitare.
Immo ut supra alicubi explicatum fuit, nisi ipse Christus
legi divinge servandse obnoxius fuisset, ut ex Pauli verbis
colligitur, non potuisset iis, qui ei legi servandse obnoxii
sunt, opem ferre et eos ad immortalitatis firmam spem tra-
ducere. Non differebat igitur hac quidem ex parte, Christus
quando homo natus erat, a cseteris hominibus. Quocirca
nee etiam pro aliis, magis quam quilibet alius homo, legem
divinam conservando satisfacere potuit, quippe qui ipse eam
servare omnino debuit.* I have transcribed his words, that
it may appear with whose weapons some young disputers,
among ourselves, do contend against the truth.

The substance of his plea is. That our Lord Jesus Christ
was for himself, or on his own account, obliged unto all that
obedience which he performed. And this he endeavours to
prove with this reason, because if it were otherwise, then he
might, if he would, have neglected the whole law of God,
and have broken it at his pleasure. For he forgot to con-
sider, that if he were not obliged unto it upon his own ac-
count, but was so on ours, whose cause he had undertaken,
the obligation on him unto most perfect obedience, was equal
to what it would have been, had he been originally obliged
on his own account. However, hence he infers, that what he
did, could not be for us, because it was so for himself, no
more than what any other man is bound to do in a way of
duty for himself, can be esteemed to have been done also for
another. For he will allow of none of those considerations
of the person of Christ which makes what he did and suf-

316 THE DOCTRINE OF

fered, of another nature and efficacy, than what can be
done or suffered by any other man. All that he adds in the
process of his discourse, is. That whatever Christ did, that
was not required by the law in general, was upon the es-
pecial command of God, and so done for himself; whence
it cannot be imputed unto us. And hereby he excludes the
church from any benefit by the mediation of Christ, but only
what consists in his doctrine, example, and the exercise of
his power in heaven for our good, which was the thing
that he aimed at ; but we shall consider those also which
make use of his arguments, though not as yet openly ur^to
all his ends.

To clear the truth herein, the things ensuing must be ob-
served.

1. The obedience we treat of, was the obedience of
Christ the Mediator. But the obedience of Christ as ' the
mediator of the covenant,* was the obedience of his person:
* For God redeemed his church with his own blood ;' Acts
XX. 28. It was performed in the human nature, but the per-
son of Christ was he that performed it. As in the person of
a man, some of his acts, as to the immediate principle of
operation, are acts of the body, and some are so of the soul ;
yet in their performance and accomplishment, are they the
acts of the person. So the acts of Christ in his mediation,
as to their Ivipyhixara or immediate operation, were the act-
ings of his distinct natures; some of the divine, and some
of the human, immediately. But as unto their aTrorfXetr/xara,
and the perfecting efficacy of them, they were the acts of
his whole person ; his acts who was that person, and whose
power of operation was a property of his person. Wherefore,
the obedience of Christ which we plead to have been for us,
was the obedience of the Son of God ; but the Son of God
was never absolutely made vtto vojiiov, ' under the law,* nor
could be formally obliged thereby. He was indeed, as the
apostle witnesseth, made so in his human nature, wherein
he performed this obedience, * made of a woman, made under
the law,* Gal. iv. 4. He was so far forth made under the
law, as he was made of a woman. For in his person he
abode 'Lord of the sabbath,' Mark ii. 28. and therefore of
the whole law. But the obedience itself, was the obedience
of that person, who never was, nor ever could absolutely be

JUSTIFICATION BY FAITH. 317

made under the law, in his whole person. For the divine
nature cannot be subjected unto an outward work of its own,
such as the law is ; nor can it have an auohoritative com-
manding power over it, as it must have, if it were made vtto
vojuoi/, ' under the law.' Thus the apostle argues, that ' Levi
paid tithes in Abraham,' because he was then in his loins,
when Abraham himself paid tithes unto Melchisedec ; Heb.
vii. And thence he proves, that he was inferior unto the
Lord Christ, of whom Melchisedec was a type. But may it
not thereon be replied, that then no less the Lord Christ was
in the loins of Abraham than Levi ? * For verily/ as the same
apostle speaks, ' he took on him the seed of Abraham.' It
is true, therefore, that he was so in respect of his human na-
ture ; but as he was typed and represented by Melchisedec
in his * whole person, without father, without mother, with-
out genealogy, without beginning of days or end of life :' so
he was not absolutely in Abraham's loins, and was exempted
from being tithed in him. Wherefore, the obedience whereof
we treat, being not the obedience of the human nature ab-
stractedly, however performed in and by the human nature,
but the obedience of the person of the Son of God, however
the human nature was subject to the law (in what sense,
and unto what ends shall be declared afterward), it was not
for himself, nor could be for himself, because his whole per-
son was not obliged thereunto. It is therefore a fond thing
to compare the obedience of Christ, with that of any other
man, whose whole person is under the law. For although
that may not be for himself and others (which yet we shall
shew that in some cases it may), yet this may, yea, must be
for others, and not for himself. This then we must strictly
hold unto. If the obedience that Christ yielded unto the
law were for himself, whereas it was the act of his person,
his whole person, and the divine nature therein, were * made
under the law,' which cannot be. For although it is acknow-
ledged, that in the ordination of God, his exinanition, was
to precede his glorious majestical exaltation, as the Scrip-
ture witnesseth, Phil. ii. 9. Luke xxiv. 26. Rom. xiv. 9. yet
absolutely his glory was an immediate consequent of the
hypostatical union; Heb. i. 6. Matt. ii. 11.

Socinus, I confess, evades the force of this argument, by
denying the divine person of Christ. But in this disputa-

318 THE DOCTRINE OF

tion I take that for granted, as having proved it elsewhere,
beyond what any of his followers are able to contradict.
And if we may not build on truths by him denied, we
shall scarce have any one principle of evangelical truth left
us to prove any thing from. However, I intend them only
at present, who concur with him in the matter under debate,
but renounce his opinion concerning the person of Christ.

2. As our Lord Jesus Christ owed not in his own person
this obedience for himself, by virtue of any authority or
power that the law had over him, so he designed and in-
tended it not for himself, but for us. This added unto
the former consideration, gives full evidence unto the truth
pleaded for : for if he was not obhged unto it for himself, his
person that yielded it, not being under the law ; and if he
intemied it not for himself, then it must be for us, or be use-
less : it was in our human nature, that he performed all this
obedience. Now the susception of our nature, was a volun-
tary act of his own, with reference unto some end and pur-
pose ; and that which was the end of the assumption of our
nature, was in like manner the end of all that he did therein.
Now it was for us, and not for himself, that he assumed our
nature ; nor was any thing added unto him thereby. Where-
fore, in the issue of his work, he proposeth this only unto
himself, ' That he may be glorified with that glory which he
had with the Father, before the world was,' by the removal
of that veil which was put upon it in his exinanition. But
that it was for us, that he assumed our nature, is the foun-
dation of Christian religion ; as it is asserted by the apostle,
Heb. ii. 14. Phil. ii. 5— 8.

Some of the ancient schoolmen disputed. That the Son
of God should have been incarnate, although man had not
sinned and fallen. The same opinion was fiercely pursued
by Osiander, as I have elsewhere declared ; but none of them
once imagined, that he should have been so made man, as
to be made under the law, and be obliged thereby unto that
obedience which now he hath performed; but they judged
that immediately he was to have been a glorious head unto
the whole creation. For it is a common notion and pre-
sumption of all Christians, but only such as will sacrifice
such notions unto their own private conceptions. That the
obedience which Christ yielded unto the law on the earth,

JUSTIFICATION BY FAITH. 319

in the state and conditionwherein he yielded it, was not for
himself, but for the church, which was obliged unto perfect
obedience, but was not able to accomplish it. That this was
his sole end and design in it, is a fundamental article, if I
mistake not, of the creed of most Christians in the world ;
and to deny it, doth consequentially overthrow all the grace
and love both of the Father, and Son in his mediation.

It is said. That this obedience was necessary as a qua-
lification of his person, that he might be meet to be a me-
diator for us; and therefore was for himself. It belongs
unto the necessary constitution of his person, with respect
unto his mediatory work ; but this I positively deny. The
Lord Christ was every way meet for the whole work of me-
diation, by the ineffable union of the human nature with the
divine, which exalted it in dignity, honour, and worth, above
any thing, or all things that ensued thereon. For hereby
he became in his whole person the object of all divine wor-
ship and honour ; for ' when he brings the first-begotten into
the world, he saith. And let all the angels of God worship
him.' Again, that which is an effect of the person of the
Mediator as constituted such, is not a qualification neces-
sary unto its constitution ; that is, what he did as mediator,
did not concur to the making of him meet so to be. But
of this nature was all the obedience which he yielded unto
the law, for as such, ' It became him to fulfil all righte-
ousness.'

Whereas therefore, he was neither made man, nor of the
posterity of Abraham, for himself, but for the church,
namely, to become thereby the surety of the covenant, and
representative of the whole, his obedience as a man unto
the law in general, and as a son of Abraham unto the law
of Moses, was for us, and not for himself; so designed, so
performed, and without a respect unto the church, was of
no use unto himself. He was born to us, and given to us,
lived for us, and died for us, obeyed for us, and suffere«l for
us ; that ' by the obedience of one, many might be made
righteous.' This was the grace of our Lord Jesus Christ ;
and this is the faith of the catholic church. And what he
did for us, is imputed unto us. This is included in the very
notion of his doing it for us, which cannot be spoken in any
sense, unless that which he so did, be imputed unto us.

320 THE DOCTRINE OF

And I think men ought to be wary, that they do not by dis-
tinctions and studied evasions, for the defence of their own
private opinions, shake the foundations of Christian religion.
And I am sure it will be easier for them, as it is in the pro-
verb, to wrest the club out of the hand of Hercules, than
to dipossess the minds of true believers of this persuasion :
That what the Lord Christ did in obedience unto God ac-
cording unto the law, he designed in his love and grace to
doit for them. He needed no obedience for himself, he
came not into a capacity of yielding obedience for himself,
but for us ; and therefore for us it was, that he fulfilled the
law in obedience unto God according unto the terms of it.
The oblip-ation that was on him unto obedience, was ori-
ginally no less for us, no less needful unto us, no more for
himself, no more necessary unto him, than the obligation
was on him as the surety of the covenant, to suffer the pe-
nalty of the law, was either the one or the other.

3. Setting aside the consideration of the grace and love
of Christ, and the compact between the Father and the Son,
as unto his undertaking for us, which undeniably proves all
that he did in the pursuit of them to be done for us, and not
for himself; I say, setting aside the consideration of these
things, and the human nature of Christ, by virtue of its
union with the person of the Son of God, had a right unto,
and might have immediately been admitted into the highest
glory whereof it was capable, without any antecedent obe-
dience unto the law. And this is apparent from hence, in
that from the first instant of that union, the whole person of
Christ, with our nature existing therein, was the object of all
divine worship from angels and men ; wherein consists the
highest exaltation of that nature.

It is true, there was a peculiar glory that he was actually
to be made partaker of, with respect unto his antecedent
obedience and suffering; Phil. ii. 8, 9. The actual pos-
session of this glory was in the ordination of God, to be con-
sequential unto his obeying and suffering, not for himself,
but for us. But as unto the right and capacity of the hu-
man nature in itself, all the glory whereof it was capable,
was due unto it from the instant of its union. For it was
therein exalted above the condition tliat any creature is ca-
pable of by mere creation. And it is but a Socinian fiction.

JUSTIFICATION BY FAITH. 321

that the first foundation of the divine glory of Christ was
laid in his obedience, which was only the way of his actual
possession of that part of his glory, which consists in his
mediatory power and authority over all. The real founda-
tion of the whole, was laid in the union of his person ;
whence he prays that the Father would glorify him (as unto
manifestation) with that glory which he had with him before
the world was.

I will grant, that the Lord Christ was ' viator' whilst he
was in this world, and not absolutely ' professor ;' yet I say
withal, he was so, not that any such condition was neces-
sary unto him for himself; but he took it upon him by es-
pecial dispensation for us. And therefore, the obedience he
performed in that condition, was for us, and not for himself.

4. It is granted, therefore, that the human nature of
Christ was made viro v6/xov, as the apostle affirms, ' That
which was made of a woman, was made under the law.*
Hereby obedience became necessary unto him, as he was,
and whilst he was 'viator/ But this being by especial dis-
pensation, intimated in the expression of it, he 'was made
under the law,' namely, as he was made of a woman, by
especial dispensation and condescension expressed, Phil. ii.
6 — 8. The obedience he yielded thereon, was for us, and
not for himself. And this is evident from hence, for he was
so made under the law, as that not only he owed obedience
unto the precepts of it, but he was made obnoxious unto its
curse. But I suppose it will not be said, that he was so for
himself, and therefore not for us. We owed obedience unto
the law, and were obnoxious unto the curse of it, or vito^ikoi
nf 9«w. Obedience was required of us, and was as neces-
sary unto us, if we would enter into life, as the answering of
the curse for us was, if we would escape death eternal.
Christ as our surety, is 'made under the law* for us, whereby
he becomes liable and obliged unto the obedience which the
law required, and unto the penalty that it threatened. Who
shall now dare to say, that he underwent the penalty of the
law for us indeed, but he yielded obedience unto it for him-
self only ? The whole harmony of the work of his mediae
tion, would be disordered by such a supposition.

Judah, the son of Jacob, undertook to be a bondman in-
stead of Benjamin his brother, that he might go free ; Gea.

VOL. XI. Y

322 THE DOCTRINE OF

xliv. 33. There is no doubt but Joseph might have accepted

of the Btipulation. Had he done so, the service and bondage
he undertook, had been necessary unto Judah, and righte-
ous for him to bear ; hovvbeit, he had undergone it, and per-
formed his duty in it, not for himself, but for his brother
Benjamin ; and unto Benjamin, it would have been imputed
in his liberty. So when the apostle Paul wrote those words
unto Philemon concerning Onesimus, *El §f ti r]diKr](TE <tc, i}
o^etXft, TovTo tjuoi fXXoY£(, lyo) aTTorto-o), ver. 18. * If he hath
wronged thee,' dealt unrighteously or injuriously with thee,
' or oweth thee aught,' wherein thou hast suffered loss by him,
' put it on my account,' or impute it all unto me ; ' I will repay
it,' or answer for it all. He supposeth that Philemon might
have a double action against Onesimus ; the one ' injuriarum,'
and the other * damni' or * debiti,' of wrong and injury, and of
loss or debt; which are distinct actions in the law : 'if he
hath wronged thee, or oweth the aught.' Hereon he pro-
poseth himself, and obligeth himself by his express obliga-
tion, tyu) UavXog iypaxpa rrj hfi^ X^^^^' * ^ ^^^^^ ^^^^ written it
with my own hand,' that he would answer for both, and pay
back a valuable consideration if required. Hereby was he
obliged in his own person to make satisfaction unto Phile-
mon ; but yet he was to do it for Onesimus, and not for
himself. Whatever obedience therefore was due from the
Lord Christ, as to his human nature whilst in the form of a
servant, either as a man, or as an Israelite, seeing he was so
not necessarily by the necessity of nature for himself, but
by voluntary condescension and stipulation for us ; for us it
was, and not for himself.

5. The Lord Christ in his obedience was not a private,
but a public person. He obeyed as he was the surety of
the covenant ; as the mediator between God and man. This
I suppose will not be denied. He can by no imagination
be considered out of that capacity. But what a public per-
son doth as a public person, that is, as a representative of
others, and an undertaker for them, whatever may be his own
concernment therein, he doth it not for himself, but for
others. And if others were not concerned therein, if it were
not for them, what he doth would be of no use or significa-
tion- Yea, it implies a contradiction that any one should
do any thing as a public person, and do it for himself only.

JUSTIFICATION BY FAITH. 323

He who is a public person, may do that wherein he alone is
concerned, but he cannot do so as he is a public person.
Wherefore, as Socinus and those that follow him would have
Christ to have offered for himself, which is to make him a
mediator for himself, his offering being a mediatory act,
which is both foolish and impious ; so to affirm his medi-
atory obedience, his obedience as a public person, to have
been for himself, and not for others, hath but little less of
impiety in it.

6. It is granted, that the Lord Christ having a human
nature, which was a creature, it was impossible but that it
should be subject unto the law of creation. For there is a
relation that doth necessarily arise from, and depend upon,
the beings of a creator and a creature. Every rational crea-
ture is eternally obliged from the nature of God, and its re-
lation thereunto, to love him, obey him, depend upon him,
submit unto him, and to make him its end, blessedness, and
reward. But the law of creation thus considered, doth not
respect the world, and this life only, but the future state of
heaven, and eternity also. And this law, the human nature
of Christ is subject unto, in heaven and glory, and cannot
but be so, whilst it is a creature, and not God, that is, whilst
it hath its own being. Nor do any men fancy such a trans-
fusion of divine properties into the human nature of Christ,
as that it should be self-subsisting, and in itself absolutely
immense ; for this would openly destroy it. Yet none will
say, that he is now vtto vofiov, 'under the law,' in the sense
intended by the apostle. But the law in the sense described,
the human nature of Christ was subject unto on its own ac-
count, whilst he was in this world. And this is sufficient to
answer the objection of Socinus, mentioned at the entrance
of this discourse ; namely, that if the Lord Christ were not
obliged unto obedience for himself, then might he if he
would, neglect the whole law, or infringe it. For besides
that it is a foolish imagination concerning that holy thing
which was hypostatically united unto the Son of God, and
thereby rendered incapable of any deviation from the divine
will ; the eternal indispensable law of love, adherence, and
dependance on God, under which the human nature of Christ
was, and is, as a creature, gives sufficient security against
such suppositions.

Y 2

324 THE DOCTRINE OF

But there is another consideration of the law of God;,
namely, as it is imposed on creatures by especial dispensa-
tion, for some time, and for some certain end ; with some
considerations, rules, and orders, that belong not essentially
unto the law, as before described. This is the nature of the
written law of God, which the Lord Christ was made under,
not necessarily as a creature, but by especial dispensation.
For the law, under this consideration, is presented unto us
as such, not absolutely and eternally, but whilst we are in
this world, and that with this especial end, that by obe-
dience thereunto, we may obtain the reward of eternal life.
And it is evident, that the obligation of the law, under this
consideration, ceaseth when we come to the enjoyment of
that reward. It obligeth us no more formally by its com-
mand, * do this and live,' when the life promised is enjoyed.
In this sense the Lord Christ was not made subject unto the
law for himself, nor did yield obedience unto it for himself.
For he was not obliged unto it by virtue of his created con-
dition. Upon the first instant of the union of his natures,
being 'holy, harmless, undefiled, and separate from sinners,'
he might, notwithstanding the law that he was made subject
unto, have been stated in glory. For he that was the object
of all divine worship, needed not any new obedience, to pro-
cure for him a state of blessedness. And had he naturally,
merely by virtue of his being a creature, been subject unto
the law in this sense, he must have been so eternally, which
he is not. For those things which depend solely on the na-
tures of God and the creature, are eternal and immutable.
Wherefore, as the law in this sense was given unto us, not
absolutely, but with respect unto a future state and reward ;
so the Lord Christ did voluntarily subject himself unto it
for us, and his obedience thereunto was for us, and not for
himself. These things added unto what I have formerly writ-
ten on this subject, whereunto nothing hath been opposed,
but a few impertinent cavils, are sufficient to discharge the
first part of that charge laid down before, concerning the
impossibility of the imputation of the obedience of Christ
unto us; which indeed is equal unto the impossibility of the
imputation of the disobedience of Adam unto us; whereby
the apostle tells us, * that we were all made sinners.'

The second part of the objection or charge against the

JUSTIFICATJON BY FAITH. 325

imputation of the obedience of Christ unto us, is, That it is
useless unto the persons that are to be justified. For where-
as they have in their justification the pardon of all their sins,
they are thereby righteous, and have a right or title unto
life and blessedness ; for he who is so pardoned, as not to be
esteemed guilty of any sin of omission or commission, wants
nothing that is requisite thereunto. For he is supposed to
have done all that he ought, and to have omitted nothing
required of him in a w^ay of duty. Hereby he becomes not
unrighteous, and to be not unrighteous, is the same as to be
righteous ; as he that is not dead, is alive. Neither is
there, nor can there be any middle state between death and
life. Wherefore, those who have all their sins forgiven, have
the blessedness of justification ; and there is neither need
nor use of any farther imputation of righteousness unto them.
And sundry other things of the same nature are urged unto
the same purpose, which will be all of them either obviated
in the ensuing discourse, or answered elsewhere.

Ans. This cause is of more importance, and more evi-
dently stated in the Scriptures, than to be turned into such
niceties, which have more of philosophical subtlety, than
theological solidity, in them. This exception, therefore,
might be dismissed without farther answer, than what is
given us in the known rule, that a truth well established and
confirmed, is not to be questioned much less relinquished
on every entangling sophism, though it should appear inso-
luble. But as we shall see, there is no such difficulty in
these arguings, but what may easily be discussed. And be-
cause the matter of the plea contained in them, is made use
of by sundry learned persons who yet agree with us in the
substance of the doctrine of justification, namely, that it is
by faith alone, without works, through the imputation of the
merit and satisfaction of Christ ; I shall, as briefly as I can,
discover the mistakes that it proceeds upon.

1. It includes a supposition. That he who is pardoned his
sins of omission and commission, is esteemed to have done
all that is required of him, and to have committed nothing
that is forbidden. For without this supposition, the bare
pardon of sin, will neither make, constitute, nor denominate
any man righteous. But this is far otherwise, nor is any
such thing included in the nature of pardon. For in the

326 TllK DOCTRINE OF

pardon of sin, neither God nor man do judge, that he who
hath sinned, hath not sinned ; which must be done, if he
who is pardoned be esteemed to have done all that he ought,
and to have done nothing that he ought not to do. If a man
be brought on his trial for any evil fact, and being legally
convicted thereof, is discharged by sovereign pardon ; it is
true, that in the eye of the law, he is looked upon as an in-
nocent man, as unto the punishment that was due unto
him ; but no man thinks that he is made righteous thereby,
or is esteemed not to have done that which really he hath
done, and whereof he was convicted. Joab and Abiathar
the priest were at the same time guilty of the same crime.
Solomon gives order that Joab be put to death for his crime ;
but unto Abiathar he gives a pardon. Did he thereby make,
declare, or constitute him righteous ? Himself expresseth
the contrary, affirming him to be unrighteous and guilty,
only he remitted the punishment of his fault; 1 Kings ii. 26.
"Wherefore, the pardon of sin dischargeth the guilty person
from being liable or obnoxious unto anger, wrath, or punish-
ment, due unto his sin, but it doth not suppose, nor infer in
the least, that he is thereby or ought thereon to be esteemed or
adjudged to have done no evil, and to have fulfilled all righte-
ousness. Some say, pardon gives a righteousness of inno-
cency, but not of obedience. But it cannot give a righte-
ousness of innocency absolutely, such as Adam had. For
he had actually done no evil. It only removeth guilt, which
is the respect of sin unto punishment, ensuing on the sanc-
tion of the law. And this supposition, which is an evident
mistake, animates this whole objection.

The like may be said of what is in like manner supposed,
namely, that not to be unrighteous, which a man is on the
pardon of sin, is the same with being righteous. For if not
to be unrighteous be taken privatively, it is the same with
being just or righteous : for it supposeth, that he who is so,
hath done all the duty that is required of him, that he may
be righteous. But not to be unrighteous negatively, as the
expression is here used, it doth not do so. For at best it
supposeth no more, but that a man as yet hath done nothing
actually against the rule of righteousness. Now this may
be when yet he hath performed none of the duties that are
required of him to constitute him righteous, because the

JUSTIFICATION BY FAITH. 327

times and occasions of them, are not yet. And so it was
with Adam in the state of innocency; which is the height
of what can be attained by the complete pardon of sin.

2. It proceeds on this supposition. That the law, in
case of sin, doth not oblige unto punishment and obedience
both ; so as that it is not satisfied, fulfilled, or complied
withal, unless it be answered with respect unto both. For
if it doth so, then the pardon of sin, which only frees us
from the penalty of the law, doth yet leave it necessary,
that obedience be performed unto it, even all that it doth
require. But this, in my judgment, is an evident mistake,
and that such as doth not * establish the law, but make it
void.' And this I shall demonstrate.

1. The law hath two parts or powers. 1. Its preceptive
part, commanding and requiring obedience, with a promise
of life annexed : ' Do this and live.' 2. The sanction on
supposition of disobedience, binding the sinner unto punish-
ment, or a meet recompense of reward. ' In the day thou sin-
nest, thou shalt die.' And every law properly so called,
proceeds on these suppositions of obedience or disobedience,
whence its commanding and punishing power are inseparate
from its nature.

2. This law, whereof we speak, was first given unto man
in innocency ; and therefore, the first power of it was only
in act; it obliged only unto obedience. For an innocent
person could not be obnoxious unto its sanction, which
contained only an obligation unto punishment, on supposir
tion of disobedience. It could not therefore oblige our first
parents unto obedience and punishment both, seeing its ob-^
ligation unto punishment could not be in actual force, but
on supposition of actual disobedience. A moral cause of,
and motive unto, obedience it was, and had an influence into
the preservation of man from sin. Unto that end it was said
unto him, ' In the day thou eatest, thou shalt surely die.*
The neglect hereof, and of that ruling influence which it
ought to have had on the minds of our first parents, opened
the door unto the entrance of sin. But it implies a contra-
diction, that an innocent person should be under an actual
obligation unto punishment from the sanction of the law.
It bound only unto obedience, as all laws, with penalties,
do before their transgression. But,

328 THE DOCTRINE OF

3. On the committing of sin (and it is so with every one
that is guilty of sin) man came under an actual obligation
unto punishment. This is no more questionable than whether
at first he was under an obligation unto obedience. But then
the question is, whether the first intention and obligation of
the law unto obedience, doth cease to affect the sinner, or
continue so, as at the same time to oblige him unto obe-
dience and punishment, both its powers being in act towards
him. And hereunto I say,

1. Had the punishment threatened, been immediately in-
flicted unto the utmost of what was contained in it, this
could have been no question. For man had died immedi-
ately both temporally and eternally, and been cast out of
that state wherein alone he could stand in any relation unto
the preceptive power of the law. He that is finally executed,
hath fulfilled the law so, as that he owes no more obedience
unto it.

But, 2. God in his wisdom and patience, hath otherwise
disposed of things. Man is continued a ' viator' still, in the
way unto his end, and not fully stated in his eternal and un-
changeable condition, wherein neither promise nor threat-
ening, reward nor punishment, could be proposed unto him.
In this condition he falls under a twofold consideration.

1. Of a guilty person, and so is obliged unto the full
punishment, that the law threatens. This is not denied.

2. Of a man, a rational creature of God, not yet brought
unto his eternal end.

3. In this state, the law is the only instrument and means
of the continuance of the relation between God and him.
Wherefore, under this consideration it cannot but still oblige
him unto obedience, unless we shall say, that by his sin he
hath exempted himself from the government of God. Where-
fore it is by the law, that the rule and government of God
over men, is continued whilst they are in * statu viatorum :'
for every disobedience, every transgression of its rule and
order, as to its commanding power, casteth us afresh, and
farther, under its power of obliging unto punishment.

Neither can these things be otherwise ; neither can any
man living, not the worst of men, choose but judge himself
whilst he is in this world, obliged to give obedience unto
the law of God, according to the notices that he hath of it

JUSTIFICATION BY FAITH. 329

by the light of nature or otherwise. A wicked servant that
is punished for his fault, if it be with such a punishment as
yet continues his being, and his state of servitude, is not by
his punishment freed from an obligation unto duty, accord-
ing unto the rule of it. Yea, his obligation unto duty, with
respect unto that crime for which he was punished, is not
dissolved, until his punishment be capital, and so piit an
end unto his state. Wherefore, seeing that by the pardon of
sin, we are freed only from the obligation unto punishment,
there is moreover required unto our justification, an obedi-
ence unto what the law requireth.

And this greatly strengtheneth the argument, in whose
vindication we are engaged; for we being sinners, we were
obnoxious both unto the command and curse of the law.
Both must be answered, or we cannot be justified. And as
the Lord Christ could not by his most perfect obedience,
satisfy the curse of the law, ' dying thou shalt die ;' so by
the utmost of his suffering, he could not fulfil the command
of the law, ' Do this and live.' Passion as passion is not
obedience, though there may be obedience in suffering, as
there was in that of Christ unto the height. Wherefore, as
we plead that the death of Christ is imputed unto us for our
justification, so we deny that it is imputed unto us for our
righteousness. For by the imputation of the sufferings of
Christ, our sins are remitted or pardoned, and we are de-
livered from the curse of the law, which he underwent. But
we are not thence esteemed just or righteous, which we can-
not be without respect unto the fulfilling of the commands
of the law, or the obedience by it required. The whole
matter is excellently expressed by Grotius in the words
before alleged. * Cum duo nobis peperisse Christum dixe-
rimus, impunitatem et prsemium, illud satisfactioni, hoc
merito Christi distincte tribuit vetus ecclesia. Satisfactio
consistit in meritorum translatione, meritum in perfectissi-
mse obedientiae pro nobis prsestitiae imputatione.'

3. The objection mentioned proceeds also on this sup-
position, that pardon of sin gives title unto eternal bles-
sedness in the enjoyment of God : for justification doth so,
and according to the authors of this opinion, no other righ-
teousness is required thereunto but pardon of sin. That
justification doth give right and title unto adoption, accep-

330 THE DOCTRINE OF

tation with God, and the heavenly inheritance, 1 suppose
will not be denied, and it hath been proved already. Pardon
of sin depends solely on the death or suffering of Christ:

* In whom we have redemption through his blood, the for-
giveness of sins, according to the riches of his grace ;' Eph.
i. 7. But suffering for punishment gives right and title unto
nothing, only satisfies for something ; nor doth it deserve
any reward ; it is nowhere said, * Suffer this and live,' but

* Do this and live.'

These things I confess, are inseparably connected in the
ordinance, appointment, and covenant of God. Whosoever
hath his sins pardoned, is accepted with God, hath right
iinto eternal blessedness. These things are inseparable, but
they are not one and the same. And by reason of their in-
separable relation, are they so put together by the apostle,
Rom. iv. 6—8. * Even as David also describeth the bles-
sedness of the man, unto whom God imputeth righteousness
without works : Blessed are they whose iniquities are for-
given, and whose sins are covered : blessed is the man unto
whom the Lord will not impute sin.' It is the imputation
of righteousness, that gives right unto blessedness ; but
pardon of sin is inseparable from it, and an effect of it, both
being opposed unto justification by works, or an internal
righteousness of our own. But it is one thing to be freed
from being liable unto eternal death ; and another to have
right and title unto a blessed and eternal life. It is one
thing to be redeemed from under the law, that is, the curse
of it ; another to receive the adoption of sons. One thing
to be freed from the curse, another to have the blessing of
Abraham come upon us ; as the apostle distinguisheth these
things. Gal. iii. 13, 14. iv. 4, 5. And so doth our Lord
Jesus Christ, Acts xxvi. 18. * That they may receive for-
giveness of sins, and inheritance' (a lot and right to the in-
heritance) ' amongst them that are sanctified by faith that is
in me.' "A</)£<t<c ajuaprtwv which we have by faith in Christ, is
only a dismission of sin from being pleadable unto our con-
demnation ; on which account * there is no condemnation
unto them that are in Christ Jesus.' But a right and title
unto glory, or the heavenly inheritance, it giveth not. Can
it be supposed, that all the great and glorious effects of pre-
sent grace and future blessedness, should follow necessarily

JUSTIFICATION BY FAITH. 331

on, and be the effect of, mere pardon of sin? Can we not be
pardoned, but we must thereby of necessity be made sons,
heirs of God, and coheirs with Christ?

Pardon of sin is in God, with respect unto the sinner, a free
gratuitous act ; * forgiveness of sin through the riches of his
grace/ But with respect unto the satisfaction of Christ, it
is an act in judgment. For on the consideration thereof as
imputed unto him, doth God absolve and acquit the sinner
upon his trial. But pardon on a juridical trial, on what
consideration soever it be granted, gives no right nor title
unto any favour, benefit, or privilege, but only mere deliver-
ance. It is one thing to be acquitted before the throne of
a king, of crimes laid unto the charge of any man, which
may be done by clemency, or on other considerations ;
another to be made his son by adoption, and heir unto his
kingdom.

And these things are represented unto us in the Scrips
ture as distinct, and depending on distinct causes. So are
they in the vision concerning Joshua, the high-priest. Zech.
iii. 4, 5. ' And he answered and spake unto those that stood
before him, saying. Take away the filthy garments from him.
And unto him he said. Behold I have caused thine iniquity
to pass from thee, and I will clothe thee with change of
raiment. And I said. Let them set a fair mitre upon his
head. So they set a fair mitre upon his head, and clothed
him with garments.' It hath been generally granted, that
we have here a representation of the justification of a sinner
before God. And the taking away of filthy garments, is ex-
pounded by the passing away of iniquity. When a man's
filthy garments are taken away, he is no more defiled with
them ; but he is not thereby clothed. This is an additional
grace and favour thereunto, namely, to be clothed with
change of garments. And what this raiment is, is declared,
Isa. Ixi. 10. ' He hath clothed me with the garments of sal-
vation, he hath covered me with the robe of righteousness/
which the apostle alludes unto, Phil. iii. 9. Wherefore, these
things are distinct; namely, the taking away of , -the filthy
garments, and the clothing of us with change of raiment ;
or the pardon of sin, and the robe of righteousness ; by the
one are we freed from condemnation, by the other have we

332 THK DOCTllINE OF

right unto salvation. And the same is in like manner re-
presented, Ezek. xvi. 6 — 12.

This place I had formerly urged to this purpose about
communion with God, p. 187. which Mr. Hotchkis in his usual
manner attempts to answer. And to omit his reviling ex-
pressions, with the crude unproved assertion of his own
conceits, his answer is. That by the change of raiment men-
tioned in the prophet, our own personal righteousness is in-
tended. For he acknowledgeth that our justification before
God is here represented. And so also he expounds the place
produced in the confirmation of the exposition given, Isa.
Ixi. 10. where this change of raiment is called, * The garments
of salvation, and the robe of righteousness ;' and thereon
affirms, that our righteousness itself, before God, is our
personal righteousness, p. 203. That is, in our justification
before him, which is the only thing in question. To all
which presumptions, I shall oppose only the testimony of
the same prophet, which he may consider at his leisure, and
which, at one time or other he will subscribe unto. Chap.
Ixiv. 6. 'We are all as an unclean thing, and all our righte-
ousnesses are as filthy rags.' He who can make garments of
salvation, and robes of righteousness of these filthy rags,
hath a skill in composing spiritual vestments that I am not
acquainted withal. What remains in the chapter wherein
this answer is given unto that testimony of the Scripture, I
shall take notice of, it being after his accustomed manner,
only a perverse wrestling of my words unto such a sense, as
may seem to countenance him in casting a reproach upon
myself and others.

There is therefore no force in the comparing of these
things unto life and death natural, which are immediately
opposed ; so that he who is not dead is alive, and he who is
alive, is not dead, there being no distinct state between that
of life and death. For these thins;s beino; of different na-
tures, the comparison between them is no way argumenta-
tive. Though it may be so in things natural, it is otherwise
in things moral and political, where a proper representation
of justification may be taken, as it is forensic. If it were
so, that there is no difference between being acquitted of a
crime at the bar of a judge, and a right unto a kingdom, nor

JUSTIFICATIOK BY FAITH. 333

different state between these things, it would prove, that
there is no intermediate estate between being pardoned, and
having a right unto the heavenly inheritance. But this is
a fond imagination.

It is true, that right unto eternal life, doth succeed unto
freedom from the guilt of eternal death. 'That they may
receive forgiveness of sins, and an inheritance among them
that are sanctified.* But it doth not do so, out of a necessity
in the nature of the things themselves, but only in the free
constitution of God. Believers have the pardon of sin, and
an immediate right and title unto the favour of God, the
adoption of sons, and eternal life. But there is another state
in the nature of the things themselves, and this might have
been so actually, had it so seemed good unto God ; for who
sees not, that there is a ' status,' or * conditio personse,'
wherein he is neither under the guilt of condemnation, nor
hath an immediate right and title unto glory, in the way of
inheritance? God might have pardoned men all their sins
past, and placed them in a state and condition of seeking
righteousness for the future, by the works of the law, that so
they might have lived ; for this would answer the original
state of Adam. But God hath not done so; true; but
whereas he might have done so, it is evident that the dis-
posal of men into this state and condition of right unto life
and salvation, doth not depend on, nor proceed from, the
pardon of sin, but hath another cause, which is, the impu-
tation of the righteousness of Christ unto us, as he fulfilled
the law for us.

And in truth, this is the opinion of the most of our ad-
versaries in this cause; for they do contend, that over and
above the remission of sin, which some of them say is abso-
lute, without any respect unto the merit or satisfaction of
Christ, others refer it unto them ; they all contend that
there is moreover, a righteousness of works required unto
our justification ; only they say, this is our own incomplete,
imperfect righteousness, imputed unto us, as if it were per-
fect, that is, for what it is not ; and not the righteousness of
Christ imputed unto us for what it is.

From what hath been discoursed, it is evident that unto
our justification before God, is required, not only that we
be freed from the damnatory sentence of the law which we

334 THE DOCTRINE OF

are by the pardon of sin, but moreover, ' that the righteous-
ness of the law be fulfilled in us,* or, that we have a righte-
ousness answering the obedience that the law requires,
whereon our acceptance with God, through the riches of his
grace, and our title unto the heavenly inheritance do depend.
This we have not in and of ourselves, nor can attain unto,
as hath been proved. Wherefore, the perfect obedience and
righteousness of Christ is imputed unto us, or in the sight
of God we can never be justified.

Nor are the cavilling objections of the Socinians, and
those that follow them, of any force against the truth herein.
They tell us that the righteousness of Christ can be imputed
but unto one, if unto any. For who can suppose that the
same righteousness of one should become the righteousness
of many, even of all that believe. Besides, he performed not
all the duties that are required of us in all our relations, he
being never placed in them. These things, I say, are both
foolish and impious, destructive unto the whole gospel. For
all things here depend on the ordination of God. It is his
ordinance that as * through the offence of one many are dead ;
so his grace, and the gift of grace, through one man Christ
Jesus hath abounded unto many ; and as by the offence of
one judgment came upon all men unto condemnation, so by
the righteousness of one, the free gift came upon all unto
the righteousness of life, and by the obedience of one many
are made righteous ;' as the apostle argues, Rom. v. ' For
God sent his own Son in the likeness of sinful flesh and for
sin, that the righteousness of the law might be fulfilled in
us;' Rom. viii. 3, 4. For he was ' the end of the law' (the
whole end of it) ' for righteousness unto them that do be-
lieve ;' chap. X. 4. This is the appointment of the wisdom,
righteousness, and grace of God, that the whole righteous-
ness and obedience of Christ should be accepted as our
complete righteousness before him, imputed unto us by his
grace, and applied unto us or made ours through believing,
and consequently unto all that believe. And if the actual
sin of Adam be imputed unto us all, who derive our nature
from him unto condemnation, though he sinned not in our
circumstances and relations, is it strange that the actual
obedience of Christ should be imputed unto them who de-
rive a spiritual nature from him, unto the justification of life ?

JUSTIFICATION BY FAITH. 335

Besides, both the satisfaction and obedience of Christ, as
relating unto his person, were in some sense infinite, that is,
of an infinite value, and so cannot be considered in parts,
as though one part of it were imputed unto one, and an-
other unto another, but the whole is imputed unto every
one that doth believe ; and if the Israelites could say, that
David was worth ' ten thousand of them,' 2 Sam. xviii. 3.
we may well allow the Lord Christ, and so what he did and
suffered, to be more than us all, and all that we can do
and suffer.

There are also sundry other mistakes that concur unto
that part of the charge against the imputation of the righte-
ousness of Christ unto us, which we have now considered.
I say of his righteousness; for the apostle in this case useth
those two words diKaiojfxa, and vTra/coj) righteousness and obe-
dience, as [(Todwa/jLovvra, of the same signification ; Rom. v.
18, 19. such are those, that remission of sin and justification
are the same, or that justification consisteth only in the re-
mission of sin ; that faith itself as our act and duty, beino*
it is the condition of the covenant, is imputed unto us for
righteousness ; or that we have a personal inherent righte-
ousness of our own, that one way or other is our righteous-
ness before God unto justification ; either a condition it is,
or a disposition unto it ; or hath a congruity in deserving
the grace of justification, or a downright merit of condignity
thereof. For all these are but various expressions of the
same thing, according unto the variety of the conceptions
of the minds of men about it. But they have been all con-
sidered and removed in our precedent discourses.

To close this argument, and our vindication of it, and
therewithal to obviate an objection, I do acknowledge that
our blessedness and life eternal, is in the Scripture ofttimes
ascribed unto the death of Christ : but it is so, 1. kqt l^oxrjv
as the principal cause of the whole, and as that without
which no imputation of obedience could have justified us •
for the penalty of the law was indispensably to be undergone.'
2. It is so Kara (rvyjEveiav ; not exclusively unto all obedi-
ence, whereof mention is made in other places, but as that
whereunto it is inseparably conjoined ; ' Christus in vita
passivam habuit actionem ; in morte passionem activam
sustinuit ; dum salutem operaretur in medio terrse.' Ber-

33G THE DOCTRINE OF

nard. And so it is also ascribed unta his resurrection kut
iv^H^iv, with respect unto evidence and manifestation. But
the death of Christ exclusively as unto his obedience, is no-
where asserted as the cause of eternal life, comprising that
exceeding weight of glory wherewith it is accompanied.

Hitherto we have treated of and vindicated the imputa-
tion of the active obedience of Christ unto us, as the truth
of it was deduced from the preceding argument about the
obligation of the law of creation. I shall now briefly con-
firm it with other reasons and testimonies.

1. That which Christ the mediator and surety of the
covenant, did do in obedience unto God, in the discharge
and performance of his office, that he did for us, and that
is imputed unto us. This hath been proved already, and it
hath too great an evidence of truth to be denied. He was
'born to us, given to us;' Isa. ix. 6. * For what the law
could not do, in that it was weak through the flesh, God
sending his own Son in the likeness of sinful flesh, and for
sin, condemned sin in the flesh, that the righteousness of
the law might be fulfilled in us ;' Rom. viii. 3, 4. Whatever
is spoken of the grace, love, and purpose of God in sending
or giving his Son, or of the love, grace, and condescension
of the Son in coming and undertaking of the work of re-
demption designed unto him, or of the office itself of a me-
diator or surety, gives testimony unto- this assertion. Yea,
it is the fundamental principle of the gospel, and of the
faith of all that truly believe. As for those by whom the
divine person and satisfaction of Christ are denied, whereby
they avert the whole work of his mediation, we do not at
present consider them. Wherefore what he so did, is to be
inquired into. And,

1. The Lord Christ our mediator and surety, was in his
human nature made vno vojuov, * under the law ;' Gal. iv. 1.
That he was not so for himself, by the necessity of his con-
dition, we have proved before. It was therefore for us. But
as made under the law, he yielded obedience unto it; this
therefore was for us, and is imputed unto us- The exception
of the Socinians, that it is the judicial law only that is in-
tended, is too frivolous to be insisted on. For he was made
under that law whose curse we are delivered from. And if
we are delivered only from the curse of the law of Moses,

JUSTIFICATION BY FAITH. 3^37

wiierein they contend that there was neither promises nor
threatening of eternal things, of any thing beyond this pre-
sent life, we are still in our sins, under the curse of the moral
law, notwithstanding all that he hath done for us. It is
excepted with more colour of sobriety, that he was made
under the law only as to the curse of it. But it is plain in
the text, that Christ was made under the law, as we are un-
der it. He was made under the law, to redeem them that
were under the law. And if he was not made so as we are,
there is no consequence from his being made under it, unto
our redemption from it. But we were so under the law, as
not only to be obnoxious unto the curse, but so as to be
obliged unto all the obedience that it required, as hath been
proved. And if the Lord Christ hath redeemed us only from
the curse of it by undergoing it, leaving us in ourselves to
answer its obligation unto obedience, we are not freed nor
delivered. And the expression of ' under the law' doth in the
first place and properly signify being under the obligation
of it unto obedience, and consequentially only, with a re-
spect unto the curse. Gal.iv. 21. Tell me ye that desire
to be viro vo/ulov, ' under the law ;' they did not desire to be
under the curse of the law, but only its obligation unto
obedience ; which in all usage of speech, is the first proper
sense of that expression. Wherefore, the Lord Christ beino-
made under the law for us, he yielded perfect obedience
unto it for us, which is therefore imputed unto us. For
that what he did, was done for us, depends solely on im-
putation.

2. As he was thus made under the law, so he did actually
fulfil it by his obedience unto it. So he testifieth concern-
ing himself; * Think not that I am come to destroy the law
and the prophets, I am not come to destroy but to fulfil;'
Matt. V. 17. These words of our Lord Jesus Christ as re-
corded by the evangelist, the Jews continually object against
the Christians, as contradictory to what they pretend to be
done by him, namely, that he hath destroyed and taken
away the law. And Maimonides in his treatise De funda-
mentis Legis, hath many blasphemous reflections on the
Lord Christ as a false prophet in this matter. But the re-
conciliation is plain and easy. There was a twofold law
given unto th.e church ; the moral and the ceremonial law.

VOL. XJ. 2.

338 THE DOCTRINE OF

The first as we have proved is of an eternal obligation. The
other was given only for a time. That the latter of these was
to be taken away and abolished, the apostle proves with in-
vincible testimonies out of the Old Testament against the
obstinate Jews, in his Epistle unto the Hebrews. Yet was
it not to be taken away without its accomplishment when it
ceased of itself. Wherefore, our Lord Christ did no other-
wise dissolve or destroy that law, but by the accomplishment
of it; and so he did put an end unto it, as is fully declared,
Eph. ii. 14 — 16. But the law tear' l^oxnv> that which oblig-
eth all men unto obedience unto God always, he came not
KaraXixrai, to destroy ; that is a^errirTai, to abolish it, as an
ci^iTTja-fc is ascribed unto the Mosaical law, Heb. ix. (in the
same sense is the word used. Matt. xxiv. 2. xxvi. 6. xxvii.
40. Mark xiii. 2. xiv. 58. xv. 29. Luke xxi 6. Acts v. 38, 39.
vi. 14. Rom. xiv. 20. 2 Cor. v. i. Gal. ii. 18. mostly with an
accusative case, of the things spoken of) or KarapyricTai, which
the apostle denies to be done by Christ, and faith in him.
Rom. iii. 31. Nojuov ovv KarapjovjuLev Sia Trjg TriaTEwg; jU£ yi'
voiTO, aXXa vojuLov larCoix^v' * Do we then make void the law
through faith ? God forbid ; yea, we establish the law.' NojUov
IcTTuvai is to confirm its obligation unto obedience, which is
done by faith only with respect unto the moral law, the other
being evacuated as unto any power of obliging unto obedi-
ence. This, therefore, is the law which our Lord Christ af-
firms that he came 'not to destroy;' so he expressly de-
clares in his ensuing discourse, shewing both its power of
obliging us always unto obedience, and giving an exposi-
tion of it. This law the Lord Christ came TrXTjpwcraf. UXiipMcrai
Tov vofiov, in the Scripture is the same with IfnrXiiaaL tov v6-
fULov in other writers ; that is, to yield full perfect obedience
unto the commands of the law, whereby they are absolutely
fulfilled ; irX-npuiaaL vofiov, is not to make the law perfect ;
for it was always vofxog TeXEiog, a 'perfect law,' James i. 25.
but to yield perfect obedience unto it; the same that our
Saviour calls TrXr^pojaaL Traaav ^iKULoavvrjv , Matt. iii. 15. 'to
fulfil all righteousness;' that is, by obedience unto all God's
commands and institutions, as is evident in the place. So
the apostle useth the same expression, Rom. xiii. 8. ' He that
loveth another, hath fulfilled the law.'

ltj>s a vain exception that Christ fulfilled the law by his

JUSTIFICATION BY FAITH. 339

doctrine, in the exposition of it. The opposition between
the words ir\r]pw<7ai and KaToXixTcii, ' to fulfip and * to destroy/
will admit of no such sense. And our Saviour himself ex^-
pounds this ' fulfilling of the law,' by doing the commands
ofit^ver. 19. Wherefore, the Lord Christ as our mediator
and surety fulfilling the law by yielding perfect obedience
thereunto, he did it for us and to us it is imputed.

This is plainly affirmed by the apostle, Rom. v. 18, 19.
' Therefore as by the offence of one judgment came upon all
men to condemnation, even so by the righteousness of one,
the free gift came upon all men unto justification of life.
For as by the disobedience of one many were made sinners,
so by the obedience of one shall many be made righteous.'
The full plea from, and vindication, of this testimony, I refer
unto its proper place in the testimonies given unto the im-
putation of the righteousness of Christ unto our justification
in general. Here I shall only observe that the apostle ex-
pressly and in terms affirms that * by the obedience of Christ,
we are made righteous,' or justified, which we cannot be but
by the imputation of it unto us. I have met with nothing
that had the appearance of any sobriety for the eluding of
this express testimony, but only, that by the obedience of
Christ, his death and sufferings are intended, wherein he
was obedient unto God; as the apostle saith,he was 'obe-
dient unto death; the death of the cross;' Phil. ii. 8. But
yet there is herein no colour of probability. For, 1. It is
acknowledged that there was such a near conjunction and
alliance between the obedience of Christ, and his sufferings,
that though they may be distinguished, yet can they not be
separated. He suffered in the whole course of his obedi-
ence, from the womb to the cross ; and he obeyed in all his
sufferings unto the last moment wherein he expired. But
yet are they really things distinct, as we have proved ;
and they were so in him, who ' learned obedience by the
things that he suffered ;' Heb. v. 8. 2. In this place vTraxorj
ver. 19. and StK«tw/xa, ver. 18. are the same: obedience
and righteousness. By the righteousness of one, and by the
obedience of one, are the same. But suffering, as suffering,
is not StKaioijua, is not righteousness ; for if it were, then
every one that suffers what is due to him, should be righ-
teous, and so be justified, even the devil himself. 3. The

z 2

340 THE DOCTRINE OF

righteousness and obedience here intended, are opposed rc^
TrapaTTTw^art to the offence. ' By the offence of one ;' but
the offence intended was an actual transgression of the law;
so is wapaTTTiofia, a fall from, or a fall in, the course of obedi-
ence. Wherefore the ^ticaiwjua, or righteousness, must be
an actual obedience unto the commands of the law, or the
force of the apostle's reasoning and antithesis cannot be un-
derstood. 4. Particularly it is such an obedience as is
opposed unto the disobedience of Adam. One man's dis-
obedience, one man's obedience. But the disobedience of
Adam was an actual transgression of the law ; and therefore
the obedience of Christ here intended, was his active obe-
dience unto the law; which is that we plead for. And I
shall not at present farther pursue the argument, because
the force of it, in the confirmation of the truth contended
for, will be included in those that follow.

CHAP. XIII.

The nature of justification proved from the difference of the covenants.

That which we plead in the third place unto our purpose, is.
The difference between the two covenants. And herein it
may be observed ;

1. That by the two covenants I understand those which
were absolutely given unto the whole church, and were all
to bring it ug TsXeioTriTa, unto a complete and perfect state ;
that is, the covenant of works, or the law of our creation, as
it was given unto us, with promises and threatenings, or re-
wards and punishments annexed unto it; and the covenant
of grace, revealed and proposed in the first promise. As
unto the covenant of Sinai, and the new testament as ac-
tually confirmed in the death of Christ, with all the spiritual
privileges thence emerging, and the differences between
them, they belong not unto our present argument.

2. The whole entire nature of the covenant of works con-
sisted in this ; That upon our personal obedience, according
unto the law and rule of it, we should be accepted with God,
and rewarded with him. Herein the essence of it did con-

JUSTIFICATION BY FAITH. 34!

sist. And whatever covenant proceedeth on these terms,
or hath the nature of them in it, however it may be varied,
with additions or alterations, is the same covenant still, and
not another. As in the renovation of the promise wherein
the essence of the covenant of grace was contained, God did
ofttimes make other additions unto it, as unto Abraham and
David ; yet was it still the same covenant for the substance
of it, and not another ; so whatever variations may be made
in, or additions unto, the dispensation of the first covenant,
so long as this rule is retained, *do this and live;' it is
still the same covenant, for the substance and essence of it.

3. Hence two things belonged unto this covenant. 1.
That all things were transacted immediately between God
and man. There was no mediator in it, no one to undertake
any thing, either on the part of God or man, between them.
For the whole depending on every one's personal obedience,
there was no place for a mediator. 2. That nothing but
perfect sinless obedience would be accepted with God, or
preserve the covenant in its primitive state and condition.
There was nothing in it as to pardon of sin, no provision for
any defect in personal obedience.

4. Wherefore, this covenant being once established be-
tween God and man, there could be no new covenant made,
unless the essential form of it were of another nature ; namely,
that our own personal obedience be not the rule and cause
of our acceptation and justification before God. For whilst
this is so, as was before observed, the covenant is still the
same ; however the dispensation of it may be reformed or
reduced, to suit unto our present state and condition.
What grace soever might be introduced into it, that could
not be so, which excluded all works from being the cause
of our justification. But if a new covenant be made, such
grace must be provided as is absolutely inconsistent with
any works of ours, as unto the first ends of the covenant,
as the apostle declares, Rom. xi. 6.

5. Wherefore, the covenant of grace, supposing it a new,
real, absolute covenant, and not a reformation of the dispen-
sation of the old, or a reduction of it unto the use of our
present condition (as some imagine it to be), must differ in
the essence, substance, and nature of it from that first cove-
nant of works. And this it cannot do, if we are to be jus-

342 THE DOCTRINE OF

tified before God on our personal obedience, wherein the
.€ssence of the first covenant consisted. If then the righte-
ousness wherewith we are justified before God, be our own,
our own personal righteousness ; we are yet under the first
covenant, and no other.

6. But things in the new covenant are indeed quite other-
wise. For, 1. It is of grace, which wholly excludes works ;
that is, so of grace, as that our own works are not the means
of justification before God; as in the places before alleged.
2. It hath a mediator and surety, which is built alone on
this supposition, that whatwe cannot do in ourselves, which
was originally required of us, and what the law of the first
covenant cannot enable us to perform, that should be per-
formed for us, by our Mediator and Surety. And if this be
not included in the very first notion of a mediator and surety,
yet it is in that of a mediator or surety that doth voluntarily
interpose himself upon an open acknowledgment, that those
for vv'hom he undertakes, were utterly insufficient to perform
what was required of them ; on which supposition all the
truth of the Scripture doth depend. It is one of the very
first notions of Christian religion, that the Lord Christ was
given to us, born to us, that he came as a mediator, to do
for us what we could not do for ourselves, and not merely to
suffer what we had deserved. And here, instead of our own
righteousness, we have the righteousness of God ; instead of
being righteous in ourselves before God, he is the Lord our
righteousness. And nothing but a righteousness of another
kind and nature, unto justification before God, could consti-
tute another covenant. Wherefore, the righteousness where-
by we are justified, is the righteousness of Christ imputed
unto us, or we are still under the law, under the covenant of
works.

It will be said that our personal obedience is by none
asserted to be the righteousness wherewith we are justified
before God, in the same manner as it was under the cove-
nani of works. But the argument speaks not as unto the
manner or way whereby it is so ; but to the thing itself. If
it be so in any way or manner, under what qualifications
soever, we are under that covenant still. If it be of works
any way, it is not of grace at all. But it is added, that the
differences are such as are sufficient to constitute covenants

JUSTIFICATION BY FAITH. 343

effectually distinct. As, 1. The perfect sinless obedience
was required in the first covenant ; but in the new, that
which is imperfect and accompanied with many sins and
failings, is accepted. Ans, This is * gratis dictum,' and
begs the question. No righteousness unto justification be-
fore God, is or can be accepted, but what is perfect.
2. Grace is the original fountain and cause of all our ac-
ceptation before God in the new covenant. Ans. It was so
also in the old. The creation of man in original righteous-
ness was an effect of divine grace, benignity, and goodness.
And the reward of eternal life in the enjoyment of God, was
of mere sovereign grace; yet what was then of works, was
not of grace, no more is it at present. 3. There would then
have been merit of works, which is now excluded, Ans. Such
a merit as ariseth from an equality and proportion between
works and reward, by the rule of commutative justice, would
not have been in the works of the first covenant ; and in no
other sense is it now rejected by them that oppose the im-
putation of the righteousness of Christ. 4. All is now re-
solved into the merit of Christ, upon the account whereof
aloae, our own personal righteousness is accepted before
God unto our justification. Am. The question is not on
what account, nor for what reason it is so accepted, but
whether it be or no ; seeing its so being is effectually con-
stitutive of a covenant of works.

CHAP. XIV.

The exclusion of all sorts of works from an interest in justificatioji. What
intended by the law, and the works of it y in the epistles of Paul.

We shall take our fourth argument from the express ex-
clusion of all works of what sort soever from our justifi-
cation before God. For this alone is that which we plead ;
namely, that no acts or works of our own, are the causes or
conditions of our justification; but that the whole of it is
resolved into the free grace of God, through Jesus Christ,
as the mediator and surety of the covenant. To this pur-

344 TFIE DOCTRINE OF

pose the Scripture speaks expressly, Rom. iii. 28. 'There"
fore we conclude, that a man is justified by faith, without
the works of the law.' Rom. iv. 5. ' But unto him that
worketh not, but believe th on him that justifieth the un-
godly, his faith is counted for righteousness.' Rom. xi, 6.
' If it be of grace, then is it not of works.' Gal. ii. 16.
* Knowing that a man is not justified by the works of the
law, but l3y the faith of Jesus Christ, even we have believed
in Jesus Christ, that we might be justified by the faith of
Christ, and not by the works of the law : for by the works
of the law, shall no flesh be justified.' Eph. ii. 8, 9. 'For
by grace are ye saved through faith. Not of works, lest any
man should boast.' Tit. iii. 5. ' Not by works of righteous-
ness, which we have done, but according unto his mercy he
hath saved us.*^

These and the like testimonies are express, and in posi-
tive terms assert all that we contend for. And I am per-
suaded, that no unprejudiced person, whose mind is not
prepossessed with notions and distinctions, whereof not the
least title is offered unto them from the texts mentioned nor
elsewhere, can but judge that the law in every sense of it,
and all sorts of works whatever, that at any time, or by any
means sinners or believers, do or can perform, are not in this
or that sense, but every way and in all senses, excluded
from our justification before God. And if it be so, it is the
righteousness of Christ alone that we must betake ourselves
unto or this matter must cease for ever. And this inference
the apostle himself makes from one of the testimonies be-
fore-mentioned, namely, that of Gal. ii. 16. for he adds upon,
it ; * I through the law am dead to the law, that I might
live unto God. I am crucified with Christ; nevertheless I
live ; yet not I, but Christ liveth in me : and the life which I
now live in the flesh, I live by the faith of the Son of God,
who loved me and gave himself for me. I do not frustrate
the grace of God ; for if righteousness come by the law,
then is Christ dead in vain.'

Our adversaries are extremely divided amongst them-
selves, and can come unto no consistency, as to the sense
and meaning of the apostle in these assertions ; for what is
proper and obvious unto the understanding of all men, es-
pecially from the opposition that is made between the law

JUSTIFICATION BY FAITH. 345

and works on the one hand, and faith, grace, and Christ on
the other (which are opposed as inconsistent in this matter
of our justification), they will not allow, nor can do so with-
out the ruin of the opinions they plead for. Wherefore, their
various conjectures shall be examined, as well to shew their
inconsistency among themselves, by whom the truth is op-
posed, as to confirm our present argument.

1. Some say it is the ceremonial law alone, and the works
of it that are intended ; or the law as given untO' Moses on
mount Sinai, containing that entire covenant that was after-
ward to be abolished. This was of old the common opinion
of the schoolmen, though it be now generally exploded.
And the opinion lately contended for, that the apostle Paul
excludes justification from the works of the law, not because
no man can yield that perfect obedience which the law re-
quires, or excludes works absolutely perfect, and sinless
obedience; but because the law itself, which he intends,
could not justify any by the observation of it, is nothing but
the renovation of this obsolete notion, that it is the ceremo-
nial law only, or which upon the matter is all one, the law
given on mount Sinai, abstracted from the grace of the pro-
mise, which could not justify any, in the observation of its
rites and commands. But of all other conjectures, this is
the most impertinent and contradictory unto the design of
the apostle, and is therefore rejected by Bellarmine himself.
For the apostle treats of that law whose doers shall be jus-
tified; chap. ii. 13. And the authors of this opinion would
have it to be a law that can justify none of them that do it.
That law he intends whereby is the knowledge of sin ; for
he gives this reason, why we cannot be justified by the
works of it, namely, because by it, * is the knowledge of sin;'
chap. iii. 20. And by what law is the knowledge of sin, he
expressly, declares, where he affirms, that he * had not
known lust, except the law had said. Thou shalt not covet,*
chap. vii. 7. which is the moral law alone. That law he
designs, which stops the mouth of all sinners, and makes
all the world obnoxious unto the judgment of God; chap,
iii. 19. Which none can do but the law written in the heart
of men at their creation ; chap. ii. 14, 15. That law which
if a man * do the works of it, he shall live in them ;' Gal.
iii. 12. Rom. x. 5. and which brings all men under the

346 THE DOCTRINE OF

curse for sin ; Gal. iii. 10. The law that is established by
faith and not made void, Rom. iii. 31. which the ceremo-
nial law is not, nor the covenant of Sinai. The law whose
righteousness is * to be fulfilled in us ;' Rom. viii. 4. And
the instance which the apostle gives of justification without
the works of that law which he intends, namely, that of
Abraham, was some hundreds of years before the giving of
the ceremonial law. Neither yet do I say that the ceremo-
nial law and the works of it are excluded from the intention
of the apostle ; for when that law was given, the observa-
tion of it was an especial instance of that obedience we owed
unto the first table of the decalogue ; and the exclusion of
the works thereof from our justification; inasmuch as the
performance of them was part of that moral obedience which
we owed unto God, is exclusive of all other works also.
But that it is alone here intended, or that law which could
never justify any by its observation, although it was ob-
served in due manner, is a fond imagination, and contra-
dictory to the express assertion of the apostle. And what-
ever is pretended to the contrary, this opinion is expressly
rejected by Augustine, lib. de Spirit, et liter, cap. 8. ' Ne
quisquam putaret hie apostolum dixisse ea lege neminem
justificari, quae in sacramentis veteribus multa continet
figurata preecepta, unde etiam est ista circumcisio carnis,
continuo subjungit, quam dixerit legem et addit ; per legem
cognitio peccati.' And to the same purpose he -speaks
again, Epist. 200. * Non solum ilia opera legis quse sunt in
veteribus sacramentis, et nunc revelato testamento novo
non observantur a Christianis, sicut est circumcisio prse-
putii, et sabbati carnalis vacatio ; et a quibusdam escis ab-
stinentia, etpecorumin sacrificiis immolatio, etneomeniaet
azymum, et csetera hujusmodi, verum etiam illud quod in
lege dictum est, non concupisces, quod ubique et Christia-
nus nuUus ambigit esse dicendum, non justificat hominem,
nisi per fidem Jesu Christi, et gratiam Dei per Jesum Chris-
tum dominum nostrum.*

2. Some say the apostle only excludes the perfect works
required by the law of innocency, which is a sense diame-
trically opposite unto that foregoing. But this bestpleaseth
the Socinians. * Paulus agit de operibus et perfectis in hoc
dicto, ideo enim adjecit, sine operibus, legis, ut indicaretur

JUSTIFICATION BY FAITH. 347

ioqui eum de operibus a lege requisitis, et sic de perpetua
et perfectissima divinorum praeceptorum obedientia sicut
lex requirit. Cum autem talem obedientiam qualem lex re-
quirit nemo praestare possit, ideo siibjecit apostolus nos
justificari fide, id est, fiducia et obedientia ea quantum quis-
que praestare potest, et quotidie quani maximum praestare
studet, et connititur. Sine operibus legis, id est, etsi inte-
rim perfecte totam legem sicut debebat complere nequit ;*
saith Socinus himself. But, l.We have herein the whole
granted of what we plead for ; namely, that it is the moral
indispensable law of God that is intended by the apostle ;
and that by the works of it no man can be justified, yea,
that all the works of it are excluded from our justification ;
for it is, saith the apostle, * without works.' The works of
this law being performed according unto it, will justify them
that perform them, as he affirms, chap. ii. 13. and the Scrip-
ture elsewhere witnesseth that * he that doth them, shall live
in them.' But because this can never be done by any sin-
ner, therefore all consideration of them is excluded from our
justification. 2. It is a wild imagination that the dispute
of the apostle is to this purpose ; that the perfect works of
the law will not justify us, but imperfect works, which an-
swer not the law, will do so. 3. Granting the law intended
to be the moral law of God, the law of our creation, there is
no such distinction intimated in the least by the apostle, that
we are not justified by the perfect works of it which we can-
not perform, but by some imperfect works that we can per-
form, and labour so to do. Nothing is more foreign unto
the design and express words of his whole discourse. 4. The
evasion which they betake themselves unto, that the apo-
stle opposeth justification by faith unto that of works which
he excludes, is altogether vain in this sense. For they
would have this faith to be our obedience unto the divine
commands in that imperfect manner which we can attain
unto. For when the apostle hath excluded all such justifi-
cation by the law and the works thereof, he doth not advance
in opposition unto them and in their room, our own faith
and obedience; but adds, 'being justified freely by his
grace through the redemption that is in Jesus Christ : whom
God hath set forth to be a propitiation through faith in his
blood.'

348 THE DOCTRINE OF

3. Some of late among ourselves, and they want not them
who have gone before them, affirm that the works which
the apostle excludes from justification, are only the out-
ward works of the law, performed without an inward prin-
ciple of faith, fear, or the love of God. Servile works, at-
tended unto from a respect unto the threatening of the law,
are those which will not justify us. But this opinion is not
only false but impious. For, 1. The apostle excludes the
works of Abraham, which were not such outward servile
works as are imagined. 2. The works excluded are those
which the law requires ; and the law is holy, just, and good.
But a law that requires only outward works without inter-
nal love to God, is neither holy, just, nor good. 3. The
law condemns all such works as are separated from the in-
ternal principle of faith, fear, and love, for it requires that
in all our obedience we should love the Lord our God with
all our hearts. And the apostle saith, that we are not jus-
tified by the works which the law condemns, but not by
them which the law commands. 4. It is highly reflexive
on the honour of God, that he unto whose divine preroga-
tive it belongs to know the hearts of men alone, and there-
fore regards them alone in all the duties of their obedience,
should give a law requiring outward servile works only; for
if the law intended require more, then are not those the only
works excluded.

4. Some say in general it is the Jewish law that is in-
tended, and think thereby to cast off the whole difficulty.
But if by the Jewish law they intend only the ceremonial
law, or the law absolutely as given by Moses, we have al-
ready shewed the vanity of that pretence. But if they mean
thereby the whole law or rule of obedience given unto the
church of Israel under the Old Testament, they express
much of the truth, it may be more than they designed.

5. Some say that it is works with a conceit of merit, that
makes the reward to be of debt, and not of grace, that are
excluded by the apostle. But no such distinction appear-
eth in the text or context. For,^ 1. The apostle excludeth
all works of the law, that is, that the law requireth of us in
a way of obedience, be they of what sort they will.. 2. The
law requireth no works with a conceit of merit. 3. Works
of the law originally, included no merit, as that which aris-

JUSTIFICATION BY FAITH. 349

eth from the proportion of one thing unto another in the
balance of justice, and in that sense only is it rejected by
those who plead for an interest of works in justification.
4. The merit which the apostle excludes, is that which is
inseparable from works, so that it cannot be excluded, un-
less the works themselves be so. And unto their merit two
things concur: 1. A comparative boasting, that is, not
absolutely in the sight of God, which follows the ' meritum
ex condigno,' which some poor sinful mortals have fancied
in their works ; but that which gives one man a preference
above another in the obtaining of justification, which grace
will not allow; chap. iv. 2. 2. That the reward be not ab-
solutely of grace, but that respect be had therein unto works,
which makes it so far to be of debt ; not out of an internal
condignity which would not have been under the law of cre-
ation, but out of some congruity with respect unto the pro-
mise of God, ver. 4. In these two regards merit is insepa-
rable from works ; and the Holy Ghost utterly to exclude it,
excludeth all works from which it is inseparable, as it is
from all. Wherefore, 5. The apostle speaks not one word
about the exclusion of the merit of works only ; but he
excludeth all works whatever, and that by this argument,
that the admission of them, would necessarily introduce me-
rit in the sense described, which is inconsistent with grace.
And although some think that they are injuriously dealt
withal, when they are charged with maintaining of merit
in their asserting the influence of our works into our jus-
tification ; yet those of them who best understand them-
selves, and the controversy itself, are not so averse from
some kind of merit, as knowing that it is inseparable from
works.

6. Some contend that the apostle excludes only works
wrought before believing, in the strength of our own wills
and natural abilities, without the aid of grace. Works they
suppose required by the law are such as we perform by the
direction and command of the law alone. But the law of
faith requireth works in the strength of the supplies of grace,
which are not excluded. This is that which the most learned
and judicious of the church of Rome do now generally be-
take themselves unto. Those who amongst us plead for
works in our justification, as they use many distinctions to

350 THE DOCTRINE OF

explain their minds, and free their opinion from a coinci-
dence with that of the Papists ; so as yet, they deny the
name of merit, and the thing itself in the sense of the
church of Rome, as it is renounced likewise by all the So-
cinians. Wherefore, they make use of the preceding eva*^
sion, that merit is excluded by the apostle, and works only
as they are meritorious, although the apostle's plain ar-
gument be, that they are excluded because such a merit as
is inconsistent with grace, is inseparable from their ad-
mission.

But the Roman church cannot so part with merit. Where-
fore, they are to find out a sort of works to be excluded only,
which they are content to part withal as not meritorious.
Such are those before described, wrought as they say before
believing, and without the aids of grace ; and such they say,
are all the works of the law. And this they do with some
more modesty and sobriety, than those amongst us, who
would have only external works and observances to be in-
tended. For they grant that sundry internal works, as those
of attrition, sorrow for sin, and the like, are of this nature.
But the works of the law it is they say that are excluded.
But this whole plea, and all the sophisms wherewith it is
countenanced, hath been so discussed and defeated by Pro-
testant writers of all sorts against Bellarmine and others, as
that it is needless to repeat the same things, or to add any
thing unto theni. And it will be sufficiently evinced of
falsehood, in what we shall immediately prove concerning
the law and works intended by the apostle. However the
heads of the demonstration of the truth to the contrary
may be touched on. And, 1. The apostle excludeth all
works without distinction or exception. And we are not
to distinguish where the law doth not distinguish before us.

2. All the works of the law are excluded, therefore all
works wrought after believing by the aids of grace, are
excluded. For they are all required by the law ; see Psal.
cxix. 35. Rom. vii. 22. Works not required by the law, are
no less an abomination to God, than sins against the law.

3. The works of believers after conversion, performed by
the aids of grace, are expressly excluded by the apostle.
So are those of Abraham after he had been a believer mUny
years, and abounded in them unto the praise of God. So he

JUSTIFICATION BY FAITH. 351

excludeth his own works after his conversion. Gal. ii. 16.
1 Cor. iv. 4. Phil. iii. 9. And so he excludeth the works of
all other believers; Eph. ii. 9, 10. 4. All works are ex-
cluded that might give countenance unto boasting, Rom.
iv. 2. iii. 17. Eph. ii. 9. 1 Cor. i. 29—31. But this is done
more by the good works of regenerate persons, than by any
works of unbelievers. 5. The law required faith and love
in all our works, and therefore if all the works of the law be
excluded, the best works of believers are so. 6. All works
are excluded which are opposed unto grace working freely
in our justification. But this all works whatever are, Rom.
xi. 6. 7. In the Epistle unto the Galatians the apostle
doth exclude from our justification all those works which
the false teachers pressed as necessary thereunto. But they
urged the necessity of the works of believers, and those which
were by grace already converted unto God. For those
upon whom they pressed them unto this end were already
actually so. 8. They are good works that the apostle
excludeth from our justification. For there can be no pre-
tence of justification by those works that are not good, or
which have not all things essentially requisite to make them
so. But such are all the works of unbelievers, performed
without the aids of grace ; they are not good, nor as such
accepted with God ; but want what is essentially requisite
unto the constitution of good works. And it is ridiculous
to think that the apostle disputes about the exclusion of
such works from our justification, as no man in his wits
would think to have any place therein. 9. The reason whv
no man can be justified by the law, is because no man can
yield perfect obedience thereunto. For by perfect obedi-
ence the law will justify, Rom. ii. 13. x. 5. Wherefore, all
works are excluded that are not absolutely perfect. But
this the best works of believers are not ; as we have proved
before. 10. If there be a reserve for the works of be-
lievers performed by the aid of grace in our justification, it
is, that either they may be concauses thereof, or be indis-
pensably subservient unto those things that are so. That
they are concauses of our justification, is not absolutely af-
firmed ; neither can it be said that they are necessarily sub-
servient unto them that are so. They are not so unto the
efficient cause thereof, which is the grace and favour of

352 THE DOCTRINE OF

God alone, Rom. iii. 24, 25. iv. 16. Eph. ii. 8, 9. Rev. i. 6.
Nor are they so unto the meritorious cause of it, which is
Christ alone ; Acts xiii. 38. xxvi. 18. 1 Cor. i. 30. 2 Cor. v.
18 — 21. Nor unto the material cause of it; which is the
righteousness of Christ alone ; Rom. x. 3, 4. Nor are they
so unto faith in what place soever it be stated. For not
only is faith only mentioned, wherever we are taught the
way how the righteousness of Christ is derived and commu-
nicated unto us ; without any intimation of the conjunction
of works with it ; but also, as unto our justification they
are placed in opposition and contradiction one to the other,
Rom. iii. 28. And sundry other things are pleadable unto
the same purpose.

7. Some affirm that the apostle excludes all works from
Gur first justification, but not from the second; or, as some
speak, the continuation of our justification. But we have
before examined these distinctions, and found them ground-
less.

Evident it is, therefore, that men put themselves into an
uncertain, slippery station, where they know not what to
fix upon, nor wherein to find any such appearance of truth
as to give them countenance in denying the plain and fre-
quently repeated assertion of the apostle.

Wherefore, in the confirmation of the present argument,
I shall more particularly inquire into what it is, that the
apostle intends by the law and works whereof he treats. For
as unto our justification whatever they are, they are abso-
lutely and universally opposed unto grace, faith, the righte-
ousness of God, and the blood of Christ, as those which are
altogether inconsistent with them. Neither can this be
denied or questioned by any, seeing it is the plain design of
the. apostle to evince that inconsistency.

1. Wherefore in general, it is evident that the apostle by
the law and the works thereof intended, what the Jews with
whom he had to do, did understand by the law and their own
whole obedience thereunto. I suppose this cannot be de-
nied. Forwithout a concession of it, there is nothing proved
against them, nor are they in any thing instructed by him.
Suppose those terms equivocal and to be taken in one sense
by him, and by them in another, and nothing can be rightly
concluded from what is spoken of them. Wherefore, the

JUSTIFICATION BY FAITH. 353

meaning of these terms the law and works, the apostle takes
for granted as very well known, and agreed on between him-
self and those with whom he had to do.

2. The Jews by the law intended what the Scriptures of
the Old Testament meant by that expression. For they are
nowhere blamed for any false notion concerning the law,
or that they esteemed any thing to be so, but what was so
indeed, and what was so called in the Scripture. Their pre-
sent oral law was not yet hatched, though the Pharisees were
brooding of it.

3. The law under the Old Testament, doth immediately
refer unto the law given at mount Sinai, nor is there any
distinct mention of it before. This is commonly called the
law absolutely ; but most frequently the law of God, the
law of the Lord; and sometimes the law of Moses, because
of his especial ministry in the giving of it. * Remember the
law of Moses my servant, which I commanded unto him ;'
Mai. iv. 4. And this the Jews intended by the law.

4. Of the law so given at Horeb, there was a distribution
into three parts. 1. There was CDnin nnDj; Deut. iv. 13.
'the ten words ;' so also chap. x. 4. that is, the ten command-
ments written in two tables of stone. This part of the law
was first given ; was the foundation of the whole, and con-
tained that perfect obedience which was required of mankind
by the law of creation, and was now received into the
church, with the highest attestations of its indispensable
obligation mito obedience or punishment. 2. £ZD>pn which
the LXX render by ^ncaLwiiara, that is 'jura ;' ' rites' or ' sta-
tutes ;' but the Latin from thence *justificationes,' 'justifica-
tions,' which hath given great occasion of mistake in many
both ancient and modern divines. We call it the ceremo-
nial law. The apostle terms this part of the law distinctly,
vofxog IvTokwv iv ^oyjiaaL, Eph. ii. 15. ' The law of command-
ments contained in ordinances ;* that is, consisting in a
multitude of arbitrary commands. 3. CZ3>nDt:^D which we
commonly call the judicial law. This distribution of the
law shuts up the Old Testament, as it is used in places
innumerable before, only the annn rnnu;^; ' the ten words,'
is expressed by the general word niin ' the law,' Mai. iv. 4.

5. These being the parts of the law given unto the church
in Sinai, the whole of it is constantly called nniD 'the law,*
y OL. XI. 2 a

354 THE DOCTRINE OF

that is, the instruction (as the word signifies) that God
gave unto the church, in the rule of obedience which he
prescribed unto it. This is the constant signification of that
word in Scripture, where it is taken absolutely ; and thereon
doth not signify precisely the law as given at Horeb, but
comprehends with it all the revelations that God made
under the Old Testament, in the explanation and confirma-
tion of that law, in rules, motives, directions, and enforce-
ments of obedience.

6. Wherefore mm ' the law' is the whole rule of obedi-
ence which God gave to the church under the Old Testa-
ment, with all the efficacy wherewith it was accompanied by
the ordinances of God, including in it all the promises and
threatenings, that might be motives unto the obedience that
God did require. This is that which God and the church
called the law under the Old Testament, and which the Jews
so called with whom our apostle had to do. That which we
call the moral law was the foundation of the whole ; and
those parts of it which we call the judicial and ceremonial
law, were peculiar instances of the obedience whicli the
church under the Old Testament was obliged unto, in the
especial polity and divine worship, which at that season
were necessary unto it. And two things doth the Scripture
testify unto concerning this law.

1. That it was a perfect complete rule of all that internal,
spiritual, and moral obedience which God required of the
church. ' The law of the Lord is perfect converting the
soul, the testimony of the Lord is sure making wise the sim-
ple;' Psal. xix. 7. And it was so of all the external duties of
obedience, for matter and manner, time and season ; that in
both, the church might walk ' acceptably before God ;' Isa.
viii. 20. And although the original duties of the moral part
of the law are often preferred before the particular instances
of obedience in duties of outward worship ; yet the whole
law was always the whole rule of all the obedience, internal
and external, that God required of the church, and which he
accepted in them that did believe.

2. That this law, this rule of obedience, as it was or-
dained of God to be the instrument of his rule of the church,
and by virtue of the covenant made with Abraham unto
whose administration it was adapted, and which its intro-

JUSTlFlCAXrON BY FAITH. 355

duction on Sinai did not disannul, was accompanied with a
power and efficacy enabling unto obedience. The law it-
self, as merely preceptive and commanding, administered no
power or ability unto those that were under its authority to
yield obedience unto it ; no more do the mere commands of
the gospel. Moreover, under the Old Testament it enforced
obedience on the minds and consciences of men, by the man-
ner of its first delivery, and the severity of its sanction, so
as to fill them with fear and bondage ; and was besides ac-
companied with such burdensome rules of outward worship,
as made it a heavy yoke unto the people. But as it was
God's doctrine, teaching, instruction in all acceptable obe-
dience unto himself, and was adapted unto the covenant of
Abraham, it was accompanied with an administration of ef-
fectual grace, procuring and promoting obedience in the
church. And the law is not to be looked on as separated
from those aids unto obedience, which God administered
under the Old Testament, whose effects are therefore ascribed
unto the law itself. See Psal. i. xix. cxix.

2. This being the law in the sense of the apostle, and
those with whom he had to do, our next inquiry is, what was
their sense of works, or works of the law ? And I say it is
plain that they intended hereby, the universal sincere obe-
dience of the church unto God, according unto this law.
And other works, the law of God acknowledgeth not; yea,
it expressly condemns all works that have any such defect
in them, as to render them unacceptable unto God. Hence
notwithstanding all the commands that God had positively
given for the strict observance of sacrifices, offerings, and
the like ; yet, when the people performed them without faith
and love, he expressly affirms that he ' commanded them not,'
that is, to be observed in such a manner. In these works,
therefore, consisted their personal righteousness, as they
walked ' in all the commandments and ordinances of the law
blameless,' Luke i. 6. wherein they did 'instantly serve God
day and night ;' Acts xxvi. 7. And this they esteemed to be
their own righteousness, their righteousness according unto
the law, as really it was ; Phil. iii. 6. 9. For although the**
Pharisees had greatly corrupted the doctrine of the law, and
put false glosses on sundry pjecepts of it; yet that the church
in those days did by the works of the law, understand either

2 a2

356

THE DOCTRINE OF

ceremonial duties only, or external works, or works with a
conceit of merit, or works wrought without an internal prin-
ciple of faith and love to God, or any thing but their own
personal sincere obedience unto the whole doctrine and rule
of the law, there is nothing that should give the least colour
of imagination. For,

1. All this is perfectly stated in the suffrage which the
Scribe gave unto the declaration of the sense and design of
the law, with the nature of the obedience which it doth re-
quire, and was made at his request by our blessed Saviour,
Mark xii. 28 — 33. 'And one of the Scribes came and hav-
ing heard them reasoning together, and perceiving that he
had answered them well, asked him, which is the first com-
mandment of all ;' or as it it is. Matt. xxii. 36. ' Which is the
great commandment in the law? And Jesus answered him.
The first of all the commandments is, Hear, O Israel, the
Lord our God is one Lord ; and thou shalt love the Lord
thy God with all thy heart, and with all thy soul, and with
all thy mind, and with all thy strength ; this is the first com-
mandment. And the second is like, namely this. Thou shalt
love thy neighbour as thyself. And the Scribe said unto
him. Well, Master, thou hast said the truth: for there is one
God, and there is none but he. And to love him with all
the heart, and with all the understanding, and with all the
soul, and with all the strength, and to love his neighbour as
himself, is more than all whole burnt-offerings and sacrifices.'
And this so expressly given by Moses as the sum of the law,
namely, faith and love, as the principle of all our obedience,
Deut. vi. 4, 5. that it is marvellous what should induce any
learned sober person to fix upon any other sense of it ; as
that it respected ceremonial or external works only, or such
as may be wrought without faith or love. This is the law
concerning which the apostle disputes, and this the obedi-
ence wherein the works of it do consist. And more than this,
in the way of obedience God never did nor will require of
any in this world. Wherefore, the law and the works thereof,
which the apostle excludeth from justification, is that where-
by we are obliged to believe in God as one God, the only
God, and love him with all our hearts and souls, and our
neighbours as ourselves. And what works there are, or can
be in any persons regenerate or not regenerate, to be per-

JUSTIFICATION BY FAITH. 357

formed in the strength of grace, or without it, that are ac-
ceptable unto God, that may not be reduced unto these
heads, I know not.

2. The apostle himself declareth, that it is the law and
the works of it in the sense we have expressed, that he ex-
cludeth from our justification.

For the law he speaks of, is the ' law of righteousness,*
Rom. ix. 31. The law whose righteousness is to be ' fulfilled
in us/ that we may be accepted with God, and freed from
condemnation, chap. viii. 5. That in obedience whereunto,
our own personal righteousness doth consist, whether that we
judge so, before conversion, Rom. x. 3. or what is so after
it, Phil. iii. 9. The law which if a man observe, * he shall
live,' and be justified before God, Rom. ii. 13. Gal. iii. 12.
Rom. x. 5. That law which is ' holy, just, and good,* which
discovereth and condemneth all sin whatever, Rom. vii. 7. 9.

From what hath been discoursed, these two things are
evident in the confirmation of our present argument. 1.
That the law intended by the apostle, when he denies that
by the works of the law any can be justified, is the entire rule
and guide of our obedience unto God, even as unto the
whole frame and spiritual constitution of our souls, with all
the acts of obedience or duties that he requireth of us. And
2. That the works of this law which he so frequently and
plainly excludeth from our justification, and therein op-
poseth to the grace of God, and the blood of Christ, are all
the duties of obedience, internal, supernatural, external, ri-
tual, however we are or may be enabled to perform them,
that God requireth of us. And these things excluded, it is
the righteousness of Christ alone imputed unto us, on the
account whereof we are justified before God.

The truth is, so far as I can discern, the real difference
that is at this day amongst us about the doctrine of our jus-
tification before God, is the same that was between the apo-
stle and the Jews, and no other. But controversies in reli-
gion make a great appearance of being new, when they are
only varied and made different, by the new terms and ex-
pressions that are introduced into the handling of them. So
hath it fallen out in the controversy about nature and grace.
For as unto the true nature of it, it is the same in these
days, as it was between the apostle Paul and the Pharisees,

358 THE UOCTllINE OF

between Austin and Pelagius afterward. But it hath now
passed through so many forms and dresses of words, as that
it can scarce be known to be what it was. Many at this
day will condemn both Pelagius and the doctrine that he
taught, in the words wherein he taught it, and yet embrace
and approve of the things themselves which he intended.
The introduction of every change in philosophical learning,
gives an appearance of a change in the controversies which
are managed thereby. But take off the covering of philo-
sophical expressions, distinctions, metaphysical notions,
and futilous terms of art, which some of the ancient school-
men and later disputants have cast upon it, and the differ-
ence about grace and nature is amongst us all, the same that
it was of old, and as it is allowed by the Socinians.

Thusthe apostle, treating of our justification before God,
doth it in these terms which are both expressive of the thing
itself, and were well understood by them with whom he had
to do; such as the Ho.y Spirit in their revelation had con-
secrated unto their proper use. Thus on the one hand he
expressly excludes the law, our own works, our own righte-
ousness from any interest therein ; and in opposition unto,
and as inconsistent with them in the matter of justification,
he ascribes it '.vholly unto the righteousness of God, righte-
ousness imputed unto us, the obedience of Christ, Christ
made righteousness unto us, the blood of Christ as a pro-
pitiation, faith, receiving Christ and the atonement. There
is no awakened conscience guided by the least beam of spi-
ritual illumination, but in itself, plainly understands these
things, and what is intended in them. But through the ad-
mission of exotic learning, with philosophical terms and no-
tions, into the way of teaching spiritual things in religion, a
new face and appearance is put on the whole matter ; and a
composition made between those things which the apostle
directly opposeth as contrary and inconsistent. Hence are
all our discourses about preparations, dispositions, condi-
tions, merits, * de congruo et condigno,' with such a train of
distinctions, as that if some bounds be not fixed unto the
inventing and coining of them (which being a facile work
grows on us every day), we shall not ere long be able to
look through them, so as to discover the things intended or
rightly to understand one another. For as one said of lies.

JUSTIFICATION BY FAITH. 359

SO it tiiay be said of arbitrary distinctions, they must be
continually new thatched over, or it will rain through. But
the best way is to cast off all these coverings, and we shall
then quickly see, that the real difference about the justifica-
tion of a sinner before God is the same and no other, as it
was in the days of the apostle Paul between him and the
Jews. And all those things which men are pleased now to
plead for, with respect unto a causality in our justification
before God, under the names of preparations, conditions,
dispositions, merit, with respect unto a first or second jus-
tification, are as effectually excluded by the apostle, as if
he had expressly named them every one. For in them all,
there is a management according unto our conceptions, and
the terms of the learning passant in the present age, of the
*plea for our own personal righteousness which the Jews
maintained against the apostle. And the true understand-
ing of what he intends by the law, the works and righteous-
ness thereof, would be sufficient to determine this contro-
versy, but that men are grown very skilful in the art of end-
less wrangling.

CHAP. XV.

Faith alone.

The truth which we plead hath two parts. 1. That the
righteousness of God imputed to us, unto the justification
of life, is the righteousness of Christ, by whose obedience
we are made righteous. 2. That it is faith alone, which on
our part is required to interest us in that righteousness, or
whereby we comply with God's grant and communication of
it, or receive it unto our use and benefit. For although this
faith is in itself the radical principle of all obedience, and
whatever is not so, which cannot, which doth not, on all oc-
casions evidence, prove, shew, or manifest itself by works,
is not of the same kind with it, yet as we are justified by it,
its act and duty is such, or of that nature, as that no other
grace, duty, or work, can be associated with it, or be of any
consideration. And both these are evidently confirmed in

360 THE DOCTRINE OF

that description which is given us in the Scripture of the
nature of faith and believing unto the justification of life.

I know that many expressions used in the declaration
of the nature and work of faith herein, are metaphorical, at
least are generally esteemed so to be. But they are such as
the Holy Ghost, in his infinite wisdom, thought meet to make
use of, for the instruction and edification of the church.
And I cannot but say, that those who understand not how
effectually the light of knowledge is communicated unto the
minds of them that believe by them, and a sense of the things
intended unto their spiritual experience, seem not to have
taken a due consideration of them. Neither whatever skill
we pretend unto, do we know always what expressions of
spiritual things are metaphorical. Those oftentimes may
seem so to be, which are most proper. However it is most
safe for us to adhere unto the expressions of the Holy Spirit,
and not to embrace such senses of things as are inconsistent
with them, and opposite unto them. Wherefore,

1. That faith whereby we are justified, is most frequently
in the New Testament expressed by receiving. This notion
of faith hath been before spoken unto, in our general inquiry
into the use of it in our justification. It shall not therefore
be here much again insisted on. Two things we may observe
concerning it. 1. That it is so expressed with respect unto
the whole object of faith, or unto all that doth any way con-
cur unto our justification. For 1. We are said to receive
Christ himself. 'Unto as many as have received him, he
gave power to become the sons of God ;' John i. 12. ' As you
have received Christ Jesus the Lord;' Col. ii. 6. In opposi-
tion hereunto unbelief is expressed by not receiving of him,
John xi. 1. iii. 11. xii. 48. xiv. 17. And it is a receiving of
Christ, as he is the Lord our righteousness, as of God he is
made righteousness unto us. And as no grace, no duty can
have any co-operation with faith herein, this reception of
Christ not belonging unto their nature, nor comprised in
their exercise ; so it excludes any other righteousness from
our justification but that of Christ alone. For we are justi-
fied by faith ; faith alone receiveth Christ, and what it re-
ceives is the cause of our justification, whereon we become
the sons of God. So we receive the atonement, made by
the blood of Christ; Rom. v. 11. For * God hath set him

JUSTIFICATION BY FAITH. 361

forth to be a propitiation through faith in his blood.' And
this receiving of the atonement, includeth the soul's appro-
bation of the way of salvation by the blood of Christ, and
the appropriation of the atonement made thereby unto
our own souls. For thereby also we receive the forgive-
ness of sins ; * That they may receive the forgiveness of sin
through the faith that is in me ;' Acts xxvi. 18. In receiv-
ing Christ we receive the atonement, and in the atonement
we receive the forgiveness of sins. But moreover, the grace
of God, and righteousness itself, as the efficient and material
cause of our justification are received also ; even the ' abun-
dance of grace, and the gift of righteousness ;' Rom. v. 17.
So that faith, with the respect unto all the causes of justifi-
cation, is expressed by receiving. For it also receiveth the
promise, the instrumental cause on the part of God thereof;
Acts ii. 41. Heb. ix. 15. 2. That the nature of faith and
its acting with respect unto all the causes of justification
consisting in receiving, that which is the object of it must
be offered, tendered, and given unto us, as that which is not
our own, but is made our own by that giving and receiving.
This is evident in the general nature of receiving. And
herein, as was observed, as no other grace or duty can con-
cur with it, so the righteousness whereby we are justified
can be none of our own, antecedent unto this reception, nor
at any time inherent in us. Hence we argue. That if the
work of faith in our justification be receiving of what is
freely granted, given, communicated, and imputed unto us,
that is, of Christ, of the atonement, of the gift of righteous-
ness, of the forgiveness of sins, then have our other graces,
our obedience, duties, works, no influence into our justifi-
cation, nor are any causes or conditions thereof. For they
are neither that which doth receive, nor that which is re-
ceived, which alone concur thereunto.

2. Faith is expressed by looking. * Look unto me and
be saved ;' Isa. xlv. 22. ' A man shall look to his Maker,
and his eyes shall have respect unto the Holy One of Israel ;'
chap. xvii. 1. 'They shall look on me whom they have
pierced ;' Zech. xii. 10. See Fsal. cxxiii. 2. The nature
hereof is expressed, John iii. 14, 15. 'As Moses lifted up
the serpent in the wilderness, even so must the Son of man
be lifted up : that whosoever believeth in him, should not

362 THE DOCTRINE OF

perish, but have eternal life/ For so was he to be lifted up
on the cross in his death ; John viii. 28. chap. xii. 32.
The story is recorded Numb. xxi. 8,9. I suppose none doubt
but that the stinging of the people by fiery serpents, and
the death that ensued thereon, were types of the guilt of
sin, and the sentence of the fiery law thereon. For these
things happened unto them in types; 1 Cor. x. 11. When
any was so stung or bitten, if he betook himself unto any
other remedies, he died and perished. Only they that
looked unto the brazen serpent that was lifted up, were
healed and lived. For this was the ordinance of God, this
way of healing alone had he appointed. And their heal-
ing was a type of the pardon of sin with everlasting life.
So by their looking, is the nature of faith expressed, as our
Saviour plainly expounds it in this place. ' So must the Son
of man be lifted up, that he that believeth on him,' that is,
as the Israelites looked unto the serpeut lu the wilderness.
And although this expression of the great mystery of the
gospel by Christ himself, hath been by some derided, or as
they call it exposed, yet is it really as instructive of the na-
ture of faith, justification, and salvation by Christ, as any
passage in the Scripture. Now if faith whereby we are jus-
tified, and in that exercise of it wherein we are so, be a look-
ing unto Christ, under a sense of the guilt of sin and our
lost condition thereby, for all, for our only help and relief,
for deliverance, righteousness, and life, then is it therein
exclusive of all other graces and duties whatever; for by
them we neither look, nor are they the things which we look
after. But so is the nature and exercise of faith expressed
by the Holy Ghost. And they who do believe, understand
his mind. For whatever may be pretended of metaphor in
the expression, faith is that act of the soul whereby they
who are hopeless, helpless, and lost in themselves, do in a
way of expectancy and trust seek for all help and relief in
Christ alone, or there is not truth in it. And this also
sufficiently evinceth the nature of our justification by
Christ.

3. It is in like manner frequently expressed by coming
unto Christ. ' Come unto me all ye that labour;' Matt. xi.
28. See John vi.35. 37. 45. 6b. vii.37. To come unto Christ
for life and salvation, is to believe on him unto the justifi-

JUSTIFICATION BY FAITH. 363

cation of life. But no other grace or duty is a coming unto
Christ, and therefore have they no place in justification. He
who hath been convinced of sin, who hath been wearied
with the burden of it, who hath really designed to fly from the
wrath to come, and hath heard the voice of Christ in the
gospel, inviting him to come unto him for help and relief,
will tell you that this coming unto Christ consisteth in a
man's going out of himself, in a complete renunciation of all
his own duties and righteousness, and betaking himself with
all his trust and confidence unto Christ alone, and his righ-
teousness, for pardon of sin, acceptation with God, and a
right unto the heavenly inheritance. It may be some will
say this is not believing, but canting ; be it so, we refer the
judgment of it to the church of God.

4. It is expressed by flying for refuge, Heb. vi. 11 . * Who
have fled for refuge, to lay hold on the hope set before us.'
Prov. xviii. 10. Hence some have defined faith to be 'per-
fugium animae," the flight of the soul unto Christ for deli-
verance from sin and misery. And much light is given unto
the understanding of the thing intended thereby. For herein
it is supposed, that he who believeth is antecedently there-
unto convinced of his lost condition, and that if he abide
therein he must perish eternally ; that he hath nothing of
himself whereby he may be delivered from it ; that he must
betake himself unto somewhat else for relief; that unto this
end he considereth Christ as set before him, and proposed
unto him in the promise of the gospel ; that he judgeth this
to be a holy, a safe way for his deliverance and acceptance
with God, as that which hath the characters of all divine
excellencies upon it; hereon he flyeth unto it for refuge,
that is, with diligence and speed that he perish not in his
present condition, he betakes himself unto it by placing his
whole trust and affiance thereon. And the whole nature
of our justification by Christ is better declared hereby unto
the supernatural sense and experience of believers, than by
a hundred philosophical disputations about it.

5. The terms and notions by which it is expressed under
the Old Testament, are leaning on God, Mich. iii. II. or
Christ, Cant. viii. 5. rolling, or casting ourselves and our
burden on the Lord, Psal. xxii. 8. xxxvii. 5. The wisdom of
the Holy Ghost in which expressions hath by some been pro-

364 THE DOCTRINE OF

fanely derided. Resting on God, or in him, 2 Chron. xiv.
11. Psal. xxxvii. 7. Cleaving unto the Lord, Deut. iv. 4.
Acts xi. 15. as also by trusting, hoping, and waiting in
places innumerable. And it may be observed that those
who acted faith as it is thus expressed, do every where de-
clare themselves to be lost, hopeless, helpless, desolate, poor,
orphans, whereon they place all their hope and expectation
on God alone.

All thatl would infer from these things, is, that the faith
whereby we believe unto the justification of life, or which is
required of us in a way of duty that we may be justified, is
such an act of the whole soul whereby convinced sinners do
wholly go out of themselves to rest upon God in Christ, for
mercy, pardon, life, righteousness and salvation, with an
acquiescency of heart therein, which is the whole of the
truth pleaded for.

CHAP. XVI.

The truth pleaded, farther confirmedhy testimonies of Scripture,— ^
Jer. xxiii.6.

That which we now proceed unto, is the consideration of
those express testimonies of Scripture which are given unto
the truth pleaded for, and especially of those places where
the doctrine of the justification of sinners is expressly and
designedly handled. From them it is, that we must learn
the truth, and into them must our fiiitli be resolved, unto
whose authority all the arguings and objections of men must
give place. By them is more light conveyed into the un-
derstandings of believers, than by the most subtle disputa-
tions. And it is a thing not without scandal, to see among
Protestants whole books writtenabout justification, wherein
scarce one testimony of Scripture is produced, unless it be
to find out evasions from the force of them. And in par-
ticular, whereas the apostle Paul hath most fully and ex-
pressly (as he had the greatest occasion so to do) declared
and vindicated the doctrine of evangelical justification, not a
few in what they write about it, are so far from declaring

JUSTIFICATION BY FAITH. 365

their thoughts and faith concerning it, out of his writings,
as that they begin to reflect upon them as obscure, and such
as give occasion unto dangerous mistakes ; and unless, as
was said, to answer and except against them upon their own
corrupt principles, seldom or never make mention of them.
As though we were grown wiser than he, or that Spirit
whereby he was inspired, guided, acted in all that he wrote ;
but there can be nothing more alien from the genius of Chris-
tian religion, than for us not to endeavour humbly to learn
the mystery of the grace of God herein, in tlie declaration
of it made by him. But the foundation of God standeth
sure, what course soever men shall be pleased to take into
their profession of religion.

For the testimonies which I shall produce and insist
upon, I desire the reader to observe, 1. That they are but
some of the many that might be pleaded unto the same pur-
pose. 2. That those which have been, or yet shall be al-
leged on particular occasions, I shall wholly omit; and
such are most of them that are given unto this truth in the
QJd Testament. 3. That in the exposition of them, I shall
>yith what diligence I can attend; 1. Unto the analogy of
faith, that is, the manifest scope and design of the revelation
of the mind and will of God in the Scripture. And that this
is to exalt the freedom and riches of his own grace, the glory
and excellency of Christ, and his mediation, to discover the
woful, lost, forlorn condition of man by sin, to debase and
depress every thing that is in and of ourselves, as to the
attaining life, righteousness, and salvation, cannot be denied
by any who have their senses exercised in the Scriptures.
2. Upon the experience of them that do believe, with the
condition of them who seek after justification by Jesus
Christ. In other things I hope the best helps and rules of
the interpretation of the Scripture shall not be neglected.

There is weight in this case deservedly laid on the name
of the Lord Jesus Christ the Son of God, as promised and
given unto us ; namely, ' the Lord our righte- -sness;' Jer.
xxiii. 6. As the name Jehovah, being given and ascribed
unto him, is a full indication of his divine person ; so the
addition of his being our righteousness, sufficiently declares,
that in and by him alone, we have righteousness, or are made
righteous. So was he typed by Melchisedec, as first, ' the

366 THE DOCTRINE OF

King of righteousness,' then * the King of peace;' Heb. vii.
2. For by his righteousness alone have we peace with God.
Some of the Socinians would evade this testimony, by ob-
serving, that righteousness in the Old Testament is urged
sometimes for benignity, kindness, and mercy, and so they
suppose it may be here. But the most of them, avoiding
the palpable absurdity of this imagination, refer to the righ-
teousness of God in deliverance, and vindication of his peo-
ple. So Brennius briefly, * Ita vocatur quia Dominus j>er
manum ejus judicium et justitiam faciet Israeli.' But these
are evasions of bold men, who care not, so they may say
somewhat, whether what they say, be agreeable to the ana-
logy of faith, or the plain words of the Scripture. Bellar-
mine, who was more wary to give some appearance of truth
unto his answers, first, gives other reasons why he is called
the ' Lord our righteousness ;' and then, whether unawares,
or overpowered by the evidence of truth, grants that sense
of the words which contains the whole of the cause we plead
for. ' Christ,' he says, ' may be called the Lord our righteous-
ness, because he is the efficient cause of our righteousposR,'
As God is said to be our strength and salvation. Again,
* Christ is said to be our righteousness ; as he is our wisdom,
our redemption, and our peace ; because he hath redeemed
us, and makes us wise and righteous, and reconcileth us
unto God :' and other reasons of the same nature are added
by others. But not trusting to these expositions of the
words, he adds, ' Deinde dicitur Christus justitia nostra,
quoniam satisfecit patri pro nobis, et earn satisfactionem ita
nobis donat et communicat, cum nos justificat, ut nostra
satisfactio et justitia dici possit.' And afterward, ' Hoc mo-
do non essetabsurdum, si quis diceret nobis imputari Christi
justitiam et merita, cum nobis donantur et applicantur, ac
si nos ipsi Deo satisfecissemus.' De justificat. lib. ii. cap. 10.
' Christ is said to be our righteousness because he hath made
satisfaction for us to the Father ; and doth so give and com-
municate that satisfaction unto us, when he justifieth us,
that it may be said to be our satisfaction, and righteousness.
And in this sense it would not be absurd if any one should
say, that the righteousness of Christ and his merits are im-
puted unto us, as if we ourselves had satisfied God.' In this
sense we say, that Christ is the Lord our righteousness ; nor

JUSTIFICATION BY FAITH. 367

is there any thing of importance in the whole doctrine of
justification that we own, which is not here granted by the
cardinal ; and that in terms which some among ourselves
scruple and oppose. I shall therefore look a little farther
into this testimony, which hath wrested so eminent a con-
fession of the truth, from so great an adversary. * Behold,
the days come, saith the Lord, that I will raise up unto Da-
vid a righteous branch, and this is his name whereby he
shall be called, the Lord our righteousness ;' ver. 5, 6. It is
confessed among Christians that this is an illustrious reno-
vation of the first promise, concerning the incarnation of the
Son of God, and our salvation by him. This promise was
first given when we had lost our original righteousness, and
were considered only as those who had sinned and come
short of the glory of God. In this estate a righteousness
w^as absolutely necessary that we might be again accepted
with God ; for without a righteousness, yea, that which is
perfect and complete, we never were so, nor ever can be so.
In this estate it is promised that he shall be our righteous-
ness, or, as the apostle expresseth it, ' the end of the law for
righteousness to them that do believe.' That he is so, there
can be no question ; the whole inquiry is, how he is so ?
This, say the most sober and modest of our adversaries, be-
cause he is the efficient cause of our righteousness, that is,
of our personal inherent righteousness. But this righteous-
ness may be considered either in itself, as it is an effect of
God's grace, and so it is good and holy, although it be not
perfect and complete ; or it may be considered as it is ours,
inherent in us, accompanied with the remaining defilements
of our nature ; in that respect, as this righteousness is ours,
the prophet affirms, that, in the sight of God, * we are all as an
unclean thing, and all our righteousnesses are as filthy rags ;'
Isa. Ixiv. 6. li'npn^ Vd compriseth our whole personal inhe-
rent righteousness. And the Lord Christ cannot from hence
be denominated i^pllf nin> ; ' the Lord our righteousness,'
seeing it is all as filthy rags. It must therefore be a righ-
teousness of another sort whence this denomination is taken,
and on the account whereof this name is given him. Where-
fore he is our righteousness, as all our righteousnesses are in
him. So the church, which confesseth all her own righte-
ousnesses to be filthy rags, says, * in the Xord have I righte-

368 THE DOCTRINE OF

ousness ;' Isa. xlv. 24. which is expounded of Christ by the
apostle, Rom. xiv. 11. r\)\>1}£ *b r\)n*^ "jN only in the. Lord are
my righteousnesses ; which two places the apostle expresseth,
Phil. iii. 9. 'That I may win Christ and be found in him,
not having mine own righteousness which is of the law' (in
this case as filthy rags) *but that which is through the faith
of Christ, the righteousness which is of God by faith.' Rence
it is added, * In the Lord shall the seed of Israel be justified,'
ver. 25. namely, because he is, in what he is, in what he was,
and did, as given unto and for us, * our righteousness,' and
our righteousness is all in him ; which totally excludes our
own personal inherent righteousness from any interest in
our justification, and ascribes it wholly unto the righteous-
ness of Christ. And thus is that emphatical expression of
the psalmist, ' I will go in the strength of the Lord God*
(for as unto holiness and obedience, all our spiritual strength
is from him alone) ; ' and I will make mention' "j-)nV -jnp'Tl^Psal.
Ixxi. 16. ' of thy righteousness, of thine only.' The redoubling
of the affix excludes all confidence and trusting in any thing
but the righteousness of God alone. For this the apostle
affirms to be the design of God, in making Christ to be righ-
teousness unto us, namely, that ' no flesh should glory in
his presence, but that he that glorieth, should glory in the
Lord;' 1 Cor. i. 29 — 31. For it is by faith alone making
mention, as unto our justification, of the righteousness of
God, of his righteousness only, that excludes all boasting ;
Rom. iii. 27. And, besides what shall be farther pleaded
from particular testimonies, the Scripture doth eminently
declare how he is the Lord our righteousness, namely, in that
* he makes an end of sin and reconciliation for iniquity, and
brings in everlasting righteousness ;' Dan. ix. 24. For by
these things is our justification completed ; namely, in sa-
tisfaction made for sin, the pardon of it in our reconciliation
unto God, and the providing for us an everlasting righteous-
ness. Therefore is he * the Lord our righteousness,' and so
rightly called. Wherefore, seeing we had lost original
righteousness, and had none of our own remaining, and
stood in need of a perfect, complete righteousness to pro-
cure our acceptance with God, and such a one as might ex-
clude all occasion of boasting of any thing in ourselves, the
Lord Christ being given and made unto us, the Lord our

JUSTIFICATION BY FAITH. 369

righteousness, in whom we have all our righteousness, our
own, as it is ours, being as filthy rags in the sight of God,
and this by making an end of sin, and reconciliation for ini-
quity, and bringing in everlasting righteousness : it is by
his righteousness, by his only, that we are justified in the
sight of God, and do glory. This is the substance of what,
in this case, we plead for ; and thus it is delivered in Scrip-
ture, in a way bringing more light and spiritual sense into
the minds of believers, than those philosophical expressions
and distinctions, which vaunt themselves with a pretence of
propriety and accuracy.

CHAP. XVII.

Testimonies out of the evangelists, considered.

The reasons why the doctrine of justification, by the impu-
tation of the righteousness of Christ, is more fully and clearly
delivered in the following writings of the New Testament,
than it is in those of the Evangelists who wrote the history
of the life and death of Christ, have been before declared.
But yet in them also it is sufficiently attested, as unto the
state of the church before the death and resurrection of
Christ, which is represented in them. Some few of the many
testimonies which may be pleaded out of their writings unto
that purpose, I shall consider.

1. The principal design of our blessed Saviour's sermon
especially that part of it which is recorded Matt. v. is to
declare the true nature of righteousness before God. The
Scribes and Pharisees, from a bondage unto whose doctrines
he designed to vindicate the consciences of those that heard
him, placed all our righteousness before God in the works
of the law, or men's own obedience thereunto. This they
taught the people, and hereon they justified themselves, as
he chargeth them, Luke xvi. 15. 'Ye are they which justify
yourselves before men ; but God knoweth your hearts, for
that which is highly esteemed amongst men, is abomination
in the sight of God ;' as in this sermon he makes it evident.

VOL, XI. 2 B

370 THE DOCTRINE OF

And all those who were under their conduct, did seek to
' establish their own righteousness, as it were by the works
of the law ;' Rom. ix. 33. x. 3. But yet were they convinced
in their own consciences, that they could not attain unto
the law of righteousness ; or unto that perfection of obe-
dience which the law did require. Yet would they not
forego their proud, fond imagination of justification by their
own righteousness, but, as the manner of all men is in the
same case, sought out other inventions to relieve them
against their convictions. For unto this end, they corrupted
the whole law by their false glosses and interpretations, to
bring down and debase the sense of it, unto what they
boasted in themselves to perform. So doth he in whom our
Saviour gives an instance of the principle and practice of
the whole society, by way of a parable, Luke xviii. 10 —
12. And so the young man affirmed, that he had kept the
whole law from his youth, namely, in their sense. Matt,
xix. 20.

To root out this pernicious error out of the church, our
Lord Jesus Christ in many instances, gives the true, spiritual
sense and intention of the law, manifesting what the righte-
ousness is, which the law requires, and on what terms a man
may be justified thereby. And among sundry others to the
same purpose, two things he evidently declares. 1. That
the law in its precepts and prohibitions had regard unto
the regulation of the heart, with all its first motions and
actings. For he asserts, that the inmost thoughts of the
heart, and the first motions of concupiscence therein, though
not consented unto, much less actually accomplished in the
outward deeds of sin, and all the occasions leading unto
them, are directly forbidden in the law. This he doth in
his holy exposition of the seventh commandment, ver. 27 —
30. 2. He declares the penalty of the law, on the least
sin, to be hell-fire, in his assertion of causeless anger to be
forbidden in the sixth commandment. If men would but
try themselves by these rules and others, there given by our
Saviour, it would, it may be, take them off from boasting in
their own righteousness and justification thereby. But as
it was then, so is it now also ; the most of them who would
maintain a justification by works, do attempt to corrupt the
sense of the law, and accommodate it unto their own prac-

JUSTIFICATION BY FAITH. 371

tice. The reader may see an eminent demonstration hereof,
in a late excellent treatise, whose title is, 'The practical Di-
vinity of the Papists discovered to be destructive of Chris-
tianity and men's souls/ The spirituality of the law, with
the severity of its sanction, extending itself unto the least,
and most imperceptible motions of sin in the heart, are not
believed or not aright considered by them who plead for
justification by works in any sense. Wherefore, the princi-
pal design of the sermon of our Saviour is, as to declare
what is the nature of that obedience which God requireth
by the law, so to prepare the minds of his disciples to seek
after another righteousness, which in the cause and means
of it, was not yet plainly to be declared, although many of
them being prepared by the ministry of John, did hunger
and thirst after it.

But he sufficiently intimates wherein it did consist, in
that he afiirms of himself, that he * came to fulfil the law ;'
ver. 17. What he came for, that he was sent for ; for as he
was sent, and not for himself, ' he was born to us, given
unto us.' This was to fulfil the law, that so the righteous-
ness of it might be fulfilled in us. And if we ourselves can-
not fulfil the law in the proper sense of its commands, which
yet is not to be abolished but established, as our Saviour
declares ; if we cannot avoid the curse and penalty of it upon
its transgression ; and if he came to fulfil it for us, all which
are declared by himself, then is his righteousness, even
which he wrought for us in fulfilling the law, the righteous-
ness wherewith we are justified before God. And whereas
here is a twofold righteousness proposed unto us, one in the
fulfilling of the law by Christ ; the other in our own perfect
obedience unto the law, as the sense of it is by him declared;
and other middle righteousness between them there is none ;
it is left unto the consciences of convinced sinners, whether
of these they will adhere and trust unto. And their direc-
tion herein, is the principal design we ought to have in the
declaration of this doctrine.

I shall pass by all those places wherein the foundations
of this doctrine are surely laid, because it is not expressly
mentioned in them. But such they are as in their proper
interpretation do necessarily infer it. Of this kind are they
all, wherein the Lord Christ is said to die for us, or in'our

2 B 2

372 THE DOCTUINE OF

Stead, to lay down his life a ransom for us, or in our stead,
and the like; but I shall pass them by, because I will not
digress at all from the present argument.

But the representation made by our Saviour himself, of
the way and means whereon and whereby men come to be
justified before God, in the parable of the Pharisee and the
publican, is a guide unto all men who have the same design
with them. Luke xviii. 9 — 14. * And he spake this parable
unto certain which trusted in themselves, that they were
righteous, and despised others : Two men went up unto the
temple to pray ; the one a Pharisee, and the other a publican.
The Pharisee stood and prayed thus with himself; God, 1
thank thee, that I am not as other men are, extortioners, un-
just, adulterers, or even as this publican. I fast twice in
the week, I give tithes of all that I possess. And the pub-
lican standing afar off, would not lift up so much as his eyes
unto heaven, but smote upon his breast, saying, God be
merciful unto me a sinner. I tell you, that this man went
down unto his house justified rather than the other : for
every one that exalteth himself, shall be abased ; and every
one that humbleth himself shall be exalted.'

That the design of our Saviour herein, was to represent
the way of our justification before God, is evident, 1. From
the description given of the persons whom he reflected on,
ver. 9. They were such as trusted in themselves, that they
were righteous ; or, that they had a personal righteousness
of their own before God. 2. From the general rule where-
with he confirms the judgment he had given concerning the
persons described; 'Everyone that exalteth himself shall
be abased ; and he that abaseth himself, shall be exalted ;*
ver. 14. As this is applied unto the Pharisee, and the
prayer that is ascribed unto him, it declares plainly, that
every plea of our own works, as unto our justification before
God, under any consideration, is a self-exaltation which God
despiseth ; and as applied unto the publican, that a sense
of sin is the only preparation on oar part, for acceptance
with him on believing.

Wherefore, both the persons are represented as seeking
to be justified, for so our Saviour expresseth the issue of
their address unto God for that purpose ; the one was jus-
tified, the other was not.

JUSTIFICATION BY FAITH. 373

The plea of the Pharisee unto this end consists of two
parts : 1. That he had fulfilled the condition, whereon he
might be justified. He makes no mention of any merit,
either of congruity, or condignity. Only whereas there were
two parts of God's covenant then with the church, the one
with respect unto the moral, the other with respect unto the
ceremonial law, he pleads the observation of the condition
of it in both parts, which he sheweth in instances of both
kinds ; only he adds, the way that he took to farther him in
this obedience, somewhat beyond what was enjoined, namely,
that he fasted twice in the week. For when men begin to
seek for righteousness, and justification by works, they
quickly think their best reserve lies in doing something ex-
traordinary more than other men, and more indeed than is
required of them. This brought forth all the pharisaical
austerities in the papacy. Nor can it be said, that all this
signified nothing, because he was a hypocrite and a boaster;
for it will be replied, that it should seem all are so, who
seek for justification by works; for our Saviour only repre-
sents one that doth so ; neither are these things laid in bar
against his justification, but only that he exalted himself in
trusting unto his own righteousness. 2. In an ascription of
all that he did unto God. * God, I thank thee ;' although he
did all this, yet he owned the aid and assistance of God by
his grace in it all. He esteemed himself much to differ from
other men, but ascribed it not unto himself, that so he did.
All the righteousness and holiness which he laid claim unto,
he ascribed unto the benignity and goodness of God.
Wherefore, he neither pleaded any merit in his works, nor
any works performed in his own strength, without the aid
of grace. All that he pretends is, that by the grace of God
he had fulfilled the condition of the covenant, and thereon
expected to be justified. And whatever words men shall be
pleased to make use of in their vocal prayers, God inter-
prets their minds, according to what they trust in, as unto
their justification before him. And if some men will be true
unto their own principles, this is the prayer, which * Mutatis
mutandis,' they ought to make.

If it be said, that it is charged on this Pharisee, that he
trusted in himself, and despised others, for which he was re-
jected ; I answer, 1. This charge respects not the mind of

374 THE DOCTRINE OF

the person, but the genius and tendency of the opinion.
The persuasion of justification by works, includes in it a
contempt of other men. For if Abraham had been justified
by works, he should have had whereof to glory. 2. Those
whom he despised, were such as placed their whole trust in
grace and mercy; as this publican. It were to be wished,
that all others of the same mind did not so also.

The issue is with this person, that he was not justified;
neither shall any one ever be so on the account of his own
personal righteousness. For our Saviour hath told us, that
when we have done all, that is, when we have the testimony
of our consciences unto the integrity of our obedience, in-
stead of pleading it unto our justification, we should say,
that is, really judge and profess, that we are SouXoi ax/oaot,
'unprofitable servants;' Luke xvii. 10. As the apostle
speaks, ' I know nothing by myself, yet am I not thereby
justified;' 1 Cor. iv. 4. And he that is dovXog axpaoc, and
hath nothing to trust unto but his service, will be cast out
of the presence of God ; Matt. xxv. 30. Wherefore, on the
best of our obedience to confess ourselves SovXoi axpuoi, is
to confess, that after all in ourselves, we deserve to be cast
out of the presence of God.

In opposition hereunto, the state and prayer of the pub-
lican, under the same design of seeking justification before
God, are expressed. And the outward acts of his person
are mentioned, as representing, and expressive of the inward
frame of his mind. ' He stood afar off;' and did not so
'much as lift up his eyes ; he smote upon his breast.' AH
of them represent a person desponding, yea, despairing in
himself. This is the nature, this is the effect of that convic-
tion of sin, which we before asserted to be antecedently ne-
cessary unto justification. Displacency, sorrow, sense ot
danger, fear of wrath, all are present with him. In brief he
declares himself guilty before God, and his mouth stopped,
as unto any apology or excuse. And his prayer is a sincere
application of his soul, unto sovereign grace and mercy, for
a deliverance out of the condition, wherein he was by reason
of the guilt of sin. And in the use of the word iXacTKOfim,
there is respect had unto a propitiation. In the whole of
his address there is contained, 1. Self-condemnation and
f^bhorvency, 2, Displacency and sorrow for sin. 3. A

JUSTIFICATION BY FAITH. 375

universal renunciation of all works of his own, as any con-
ditions of his justification. 4. An acknowledgment of his
sin, guilt, and misery. And this is all that on our part is re-
quired unto justification before God, excepting that faith
whereby we apply ourselves unto him for deliverance.

Some make a weak attempt from hence, to prove that
justification consists wholly in the remission of sin, because
on the prayer of the publican, for mercy and pardon, he is
said to be justified ; but there is no force in this argument.
For, 1. The whole nature of justification is not here de-
clared, but only v/hat is required on our part thereunto.
The respect of it unto the mediation of Christ, was not yet
expressly to be brought to light, as was shewed before.
2. Although the publican makes his address unto God, un-
der a deep sense of the guilt of sin, yet he prays not for the
bare pardon of sin, but for all that sovereign mercy or grace,
God provided for sinners. 3. The term of justification
must have the same sense, when applied unto the Pharisee,
as when applied unto the publican ; and if the meaning of
it, with respect unto the publican, be, that he was pardoned,
then hath it the same sense, with respect unto the Pharisee,
he was not pardoned ; but he came on no such errand. He
came to be justified, not pardoned; nor doth he make the
least mention of his sin, or any sense of it. Wherefore, al-
though the pardon of sin be included in justification, yet to
justify, in this place hath respect unto a righteousness, where-
on a man is declared just and righteous, wrapped up on the
part of the publican in the sovereign producing cause, the
mercy of God.

Some few testimonies may be added out of the other
evangelists, in whom they abound. ' As many as received
him, to them gave he power to become the sons of God, even
to them that believe on his name ;' John i. 12. Faith is ex-
pressed by the receiving of Christ. For to receive him, and
to believe on his name, are the same. It receives him as
set forth of God to be a propitiation for sin, as the great or-
dinance of God, for the recovery and salvation of lost sinners.
Wherefore, this notion of faith includes in it, 1. A supposi-
tion of the proposal and tender of Christ unto us, for some
end and purpose. 2. That this proposal is made unto us
in the promise of the gospel. Hence as we are said to re-

376 THE DOCTRINE OF

ceive Christ, we are said to receive the promise also. 3. The
end for which the Lord Christ is so proposed unto us, in
the promise of the gospel ; and this is the same with that
for which he was so proposed in the first promise, namely,
the recovery and salvation of lost sinners. 4. That in the
tender of his person, there is a tender made of all the fruits
of his mediation, as containing the way and means of our
deliverance from sin, and acceptance with God. 5. There
is nothing required on our part unto an interest in the end
proposed, but receiving of him, or believing on his name.
6. Hereby are we entitled unto the heavenly inheritance ;
we have power to become the sons of God, wherein our
adoption is asserted, and justification included. What this
receiving of Christ is, and wherein it doth consist, hath been
declared before, in the consideration of that faith whereby
we are justified. That which hence we argue is, that there
is no more required unto the obtaining of a right and title
unto the heavenly inheritance, but faith alone in the name
of Christ, the receiving of Christ as the ordinance of God,
for justification and salvation. This gives us, I say, our
original right thereunto, and therein our acceptance with
God, which is our justification, though more be required
unto the actual acquisition and possession of it. It is said,
indeed, that other graces and works are not excluded, though
faith alone be expressed. But every thing, which is not a
receiving of Christ, is excluded. It is, I say, virtually ex-
cluded, because it is not of the nature of that which is re-
quired. When we speak of that whereby we see, we exclude
no other member from being a part of the body; but we ex-
clude all but the eye from the act of seeing. And if faith
be required, as it is a receiving of Christ, every grace and duty
which is not so, is excluded as unto the end of justification.
Chap. iii. 14—18. ' And as Moses lifted up the brazen
serpent in the wilderness, even so must the Son of man be
lifted up ; that whosoever believeth on him, should not
perish, but have eternal life. For God so loved the world,
that he gave his only-begotten Son, that whosoever believeth
on him, should not perish, but have everlasting life. God sent
not his Son into the world to condemn the world, but that
the world, through him, might be saved. He that believeth
on him, is not condemned ; but he that believeth not, is

JUSTIFICATION BY FAITH. 377

condemned already, because he hath not believed in the
name of the only-begotten Son of God.'

I shall observe only a few things from these words, which
in themselves convey a better light of understanding in this
mystery unto the minds of believers, than many long dis-
courses of some learned men. 1. It is of the justification
of men, and their right to eternal life thereon, that oiir Sa-
viour discourseth. This is plain in ver. 18. * He that be-
lieveth is not condemned, but he that believeth not, is con-
demned already.' 2. The means of attaining this condition
or state on our part, is believing only, as it is three times
positively asserted, without any addition. 3. The nature
of this faith is declared, 1. By its object, that is, Christ
himself the Son of God ; * whosoever believeth on him,' which
is frequently repeated. 2. The especial consideration,
wherein he is the object of faith unto the justification of life;
and that is as he is the ordinance of God, given, sent, and
proposed from the love and grace of the Father. ' God so
loved the world, that he gave ; God sent his Son.' 3. The
especial act yet included in the type, whereby the design of
God, in him, is illustrated. For this was the looking unto
the brazen serpent lifted up in the wilderness, by them who
were stung with fiery serpents. Hereunto our faith in Christ
unto justification, doth answer, and includes a trust in him
alone for deliverance and relief. This is the way, these are
the only causes and means of the justification of condemned
sinners, and are the substance of all that we plead for.

It will be said, that all this proves not the imputation of
the righteousness of Christ unto us, which is the thing prin-
cipally inquired after ; but if nothing be required on our
part unto justification, but faith acted on Christ, as the or-
dinance of God for our recovery and salvation, it is the whole
of what we plead for. A justification by the remission of
sins alone, without a righteousness giving acceptance with
God, and a right unto the heavenly inheritance, is alien unto
the Scripture, and the common notion of justification
amongst men. And what this righteousness must be, upon
a supposition that faith only, on our part, is required unto
a participation of it, is sufficiently declared in the words
wherein Christ himself is so often asserted, as the object of
our faith unto that purpose.

378 THE DOCTRINE OF

Not to add more particular testimonies, which are mul-
tiplied unto the same purpose, in this evangelist, the sum of
the doctrine declared by him, is. That the Lord Jesus Christ
was the Lamb of God which takes away the sins of the
world ; that is, by the sacrifice of himself, wherein he an-
swered and fulfilled all the typical sacrifices of the law; that
unto this end he sanctified himself, that those who believe
might be sanctified, or perfected for ever by his own ofter-
ino- of himself; that in the gospel he is proposed, as lifted
up and crucified for us, as bearing all our sins on his body
on the tree ; that by faith in him, we have adoption, justifi-
cation, freedom from judgment and condemnation, with a
right and title unto eternal life ; that those who believe not,
are condemned already, because they believe not on the Son
of God ; and as he elsewhere expresseth it, * make God a
liar,' in that they believe not his testimony, namely, that
* he hath given unto us eternal life ; and that this hfe is in his
Son.* Nor doth he any where make mention of any other
means, cause, or condition of justification on our part, but
faith only, though he aboundeth in precepts unto believers
for love, and keeping the commands of Christ. And this
faith is the receiving of Christ, in the sense newly declared.
And this is the substance of the Christian faith in this mat-
ter ; which ofttimes we rather obscure than illustrate, by
debating the consideration of any thing in our justification,
but the grace and love of God, the person and mediation of
Christ, with faith in them.

CHAP. xvin.

The nature of justification as declared in the epistles of St, Paul, in that unto
the Romans especially. — Chap. iii.

That the way and manner of our justification before God,
with all the causes and means of it are designedly declared
by the apostle in the Epistle unto the Romans, chap. iii. 4, 5.
as also vindicated from objections, so as to render his dis-
course thereon the proper seat of this doctrine, and whence
it is principally to be learned, cannot modestly be denied.

JUSTIFICATION BY FAITH. 379

The late exceptions of some, that this doctrine of justifica-
tion by faith, without works, is found only in the writings
of St. Paul, and that his writings are obscure and intricate,
are both false and scandalous to Christian religion, so as that
in this place we shall not afford them the least considera-
tion. He wrote virb TrveirfAarog ayiov (pepoimevog, as he was
* moved by the Holy Ghost.' And as all the matter delivered
by him was sacred truth, which immediately requires our
faith and obedience, so the way and manner wherein he de-
clared it, was such as the Holy Ghost judged most expedient
for the edification of the church. And as he said himself
with confidence, that if the gospel which he preached, and
as it was preached by him, though accounted by them fool-
ishness, was hid, so as that they could not understand, nor
comprehend the mystery of it, it was * hid unto them that
are lost ;' so we may say, that if what he delivereth in par-
ticular concerning our justification before God, seems ob-
scure, difficult, or perplexed unto us, it is from our preju-
dices, corrupt affections, or weakness of understanding at
best, not able to comprehend the glory of this mystery of the
grace of God in Christ, and not from any defect in his way
and manner of the revelation of it. Rejecting, therefore, all
such perverse insinuations, in a due sense of our own weak-
ness, and acknowledgment that at best we know but in part,
we shall humbly inquire into the blessed revelation of this
great mystery of the justification of a sinner before God, as
by him declared in those chapters of his glorious Epistle to
the Romans ; and I shall do it with all briefness possible, so
as not on this occasion to repeat what hath been already
spoken, or to anticipate what may be spoken in place more
convenient.

The first thing he doth, is to prove all men to be under
sin, and to be guilty before God. This he giveth as the
conclusion of his preceding discourse, from chap. i. 18. or
what he had evidently evinced thereby, chap, iii, 19. 23.
Hereon an inquiry doth arise, how any of them come to be
justified before God. And whereas justification is a sentence
upon the consideration of a righteousness, his grand inquiry
is, what that righteousness is, on the consideration whereof
a man may be so justified. And concerning this, he affirms
expressly, that it is not the righteousness of the law. nor of

380 THE DOCTRINE OF

the works of it ; whereby what he doth intend, hath been in
part before declared, and will be farther manifested in the
process of our discourse. Wherefore in general he declares,
that the righteousness whereby we are justified, is the righte-
ousness of God, in opposition unto any righteousness of our
own, chap. i. 17. iii. 21, 22. And he describes this righte-
ousness of God by three properties; 1. That it is x<«^P^
vofxov, 'without the law;' ver. 21. separated in all its con-
cerns from the law ; not attainable by it, nor any works of
it; which they have no influence into. It is neither our
obedience unto the law, nor attainable thereby. Nor can
any expression more separate and exclude the works of obe-
dience unto the law, from any concernment in it, than this
doth ; wherefore, whatever is, or can be performed by our-
selves in obedience unto the law, is rejected from any interest
in this righteousness of God, or the procurement of it to be
made purs. 2. That yet it * is witnessed unto by the law ;'
ver. 21. ' The law and the prophets.'

The apostle, by this distinction of the books of the Old
Testament, into the law and the prophets, manifests that by
the law he understands the books of Moses ; and in them,
testimony is given unto this righteousness of God, four ways.

1. By a declaration of the causes of the necessity of it
unto our justification. This is done in the account given of
our apostacy from God, of the loss of his image, and the
state of sin that ensued thereon. For hereby an end was
put unto all possibility and hope of acceptance with God,
by our own personal righteousness. By the entrance of sin,
our own righteousness went out of the world ; so that there
must be another righteousness prepared and approved of
God, and called the righteousness of God, in opposition unto
our own, or all relation of love and favour between God and
man, must cease for ever.

2. In the way of recovery from this state, generally
declared in the first promise of the blessed seed, by whom
this righteousness of God was to be wrought and introduced;
for he alone was * to make an end of sin, and to bring in ever-
lasting righteousness,' D'dVj; plK Dan. ix. 24. That righte-
ousness of God, that should be the means of the justifica-
tion of the church in all ages, and undei all dispensations.

3. By stopping up the way unto any other righteous-

JUSTIFICATION BY FAITH. 381

ness, through the threatenings of the law, and that curse
which every transgression of it, was attended withal. Here-
by it was plainly and fully declared, that there must be such
a righteousness provided for our justification before men,
as would answer and remove that curse.

4. In the prefiguration and representation of that only
way and means, whereby this righteousness of God was to
be wrought. This it did in all its sacrifices, especially in
the great anniversary sacrifice on the day of expiation,
wherein all the sins of the church, were laid on the head of
the sacrifice, and so carried away.

5. He describes it by the only way of our participation of it,
the only means on our part of the communication of it unto us.
And this is by faith alone. ' The righteousness of God which is
by the faith of Christ Jesus, unto all, and upon all them that
believe ; for there is no difference ;' ver. 22. Faith in Christ
Jesus is so the only way and means, whereby this righte-
ousness of God comes upon us, or is communicated unto us,
that it is so unto all that have this faith, and only unto them,
and that without difference on the consideration of any thing
else besides. And although faith taken absolutely, may be
used in various senses, yet as thus specified and limited, the
faith of Christ Jesus, or as he calls it, 'the faith that is in
me;' Acts xxvi. 18. It can intend nothing but the reception
of him, and trust in him, as the ordinance of God for righ-
teousness and salvation.

This description of the righteousness of God revealed in
the gospel, which the apostle asserts as the only means and
cause of our justification before God, with the only way of
its participation and communication unto us by the faith of
Christ Jesus, fully confirms the truth we plead for. For if
the righteousness wherewith we must be justified before
God be not our own, but the righteousness of God, as these
things are directly opposed, Phil. iii. 9. and the only way
whereby it comes upon us, we are made partakers of it, is
by the faith of Jesus Christ; then our own personal inherent
righteousness or obedience, hath no interest in our justifi-
cation before God ; which argument is insoluble, nor is the
force of it to be waved by any distinctions whatever, if we
keep our hearts unto a due reverence of the authority of God
in his word.

382 THE DOCTRINE OF

Having fully proved, that no men living have any righ-
teousness of their own, whereby they may be justified, but
are all shut up under the guilt of sin ; and having declared,
that there is a righteousness of God now fully revealed in
the gospel, whereby alone we may be so ; leaving all men in
themselves unto their own lot, inasmuch as 'all have sinned
and come short of the glory of God;' he proceeds to declare
the nature of our justification before God in all the causes
of it, ver. 24 — 26. 'Being justified freely by his grace
through the redemption that is in Jesus Christ : whom God
hath set forth to be a propitiation through faith in his
blood, to declare his righteousness for the remission of
sins that are past, through the forbearance of God. To
declare, I say, at this time his righteousness ; that he
might be just, and the justifier of them that believe in
Jesus.'

Here it is, that we may and ought if any where, to ex-
pect the interest of our personal obedience under some qua-
lification or other, in our justification to be declared. For
if it should be supposed (which yet it cannot with any pre-
tence of reason) that in the foregoing discourse, the apostle
had excluded only the works of the law, as absolutely perfect,
or as wrought in our own strength without the aid of grace,
or as meritorious ; yet having generally excluded all works
from our justification, ver. 20. without distinction or limi-
tation ; it might well be expected, and ought to have been
so ; that upon the full declaration which he gives us of the
nature and way of our justification in all the causes of it, he
should have assigned the place, and consideration which our
own personal righteousness had in our justification before
God ; the first or second, or continuation of it, somewhat
or other ; or at least, made some mention of it, under the
qualification of gracious, sincere, or evangelical, that it might
not seem to be absolutely excluded. It is plain the apostle
thought of no such thing, nor was at all solicitous about
any reflection that might be made on his doctrine, as though
it overthrew the necessity of our own obedience. Take in
the consideration of the apostle's design, with the circum-
stances of the context, and the argument from his utter
silence, about our own personal righteousness in our justi-
fication before God, is unanswerable. But this is not all ;

JUSTIFICATIOX BY FAITH. 383

we shall find in our progress, that it is expressly and directly
excluded by him.

All unprejudiced persons must needs think, that no words
could be used, more express and emphatical, to secure the
whole of our justification unto the free grace of God, through
the blood, or mediation of Christ, wherein it is faith alone
that gives us an interest, than these used here by the apo-
stle. And for my part, I shall only say, that I know not
how to express myself in this matter, in words and terms
more express or significant of the conception of my mind.
And if we could all but subscribe the answer here given by
the apostle ; how, by what means, on what grounds, or by
what causes, are we justified before God ; namely, that * we
are justified freely by his grace, through the redemption
that is in Christ Jesus, whom God hath set forth to be a
propitiation through faith in his blood,' &c. there might be
an end of this controversy.

But the principal passages of this testimony must be
distinctly considered. 1. The principal efficient cause is
first expressed, with a peculiar emphasis ; or the 'causa' npo-
ijyovjUEvrj* ^iKaiovfxevot du)peav Ty avrov \apLTi, * being justified
freely by his grace.' God is the principal efficient cause of
our justification, and his grace is the only moving cause
thereof. I shall not stay upon the exception of those of the
Roman church, namely, that by ry xapin avrov, which their
translation renders ' per gratiam Dei,' the internal inherent
grace of God, which they make the formal cause of justifi-
cation, is intended. For they have nothing to prove it, but
that which overthrows it; namely, that it is added unto
duypmv, * freely,' which were needless, if it signify the free
grace or favour of God. For both these expressions 'gratis
per gratiam,' * freely by grace,' are put together to give the
greater emphasis unto this assertion, wherein the whole of
our justification is vindicated unto the free grace of God.
So far as they are distinguishable, the one denotes the prin-
ciple from whence our justification proceeds, namely, grace;
and the other, the manner of its operation, it works freely.
Besides, the grace of God in this subject, doth every where
constantly signify his goodness, love, and favour, as hath
been undeniably proved by many. See Rom. v. 15. Eph. ii.
4. 8, 9. 2 Tim. i. 9. Tit. iii. 4, 5.

384 THE DOCTRINE OF

Being justified ^wptav, so the LXX. render the Hebrew
particle CZJ3n ; ' without price/ without merit, without cause ;
and sometimes it is used for 'without end,' that is, what is
done in vain ; as cujpeav is used by the apostle. Gal. ii. 21.
withoutpriceor reward. Gen. xxix. 15.Exod. xxi.22. 2Kings
24, 25. without cause, or merit, or any means of procure-
ment; 1 Sam. xix. 5. 2 Sam. xxiv. 24. Psal. Ixix. 4. cii. In
this sense it is rendered by ^(jjp^av, John xv. 25. The design
of the word is to exclude all consideration of any thing in us
that should be the cause or condition of our justification.
Xapig, ' favour,' absolutely considered, may have respect unto
somewhat in him towards whom it is shewed ; so it is said
that Joseph found grace or favour, x^9^^> ^^ ^^^ ^Y^^ ^^ ^^"
tiphar. Gen. xxix. 4. but be found it not 3w/0£av, without any
consideration or cause ; for he saw that the Lord was with
him, and made all that he did to prosper in his hand ; ver. 3.
But no words can be found out to free our justification
before God from all respect unto any thing in ourselves, but
only what is added expressly as the means of its participation
on our part, through faith in his blood, more emphatical
than these here used by the apostle ; Suypeav ry avrov x«?^^t»
' freely by his grace.' And with whom this is not admitted
as exclusive of all works or obedience of our own, of all con-
ditions, preparations, and merit, 1 shall despair of ever ex-
pressing my conceptions about it intelligibly unto them.

Having asserted this righteousness of God as the cause
and means of our justification before him in opposition unto
all righteousness of our own ; and declared the cause of the
communication of it unto us on the part of God, to be mere
free sovereign grace; the means on our part, whereby ac-
cording unto the ordination of God, we do receive, or are
really made partakers of that righteousness of God whereon
we are justified, is by faith ; 8ta rrig TricrTewg Iv avrov aifian,
that is, by faith alone. Nothing else is proposed, nothing
else required unto this end. It is replied, that there is no
intimation that it is by faith alone, or that faith is asserted
to be the means of our justification exclusively unto other
graces or works. But there is such an exclusion directly
included in the description given of that faith whereby we
are justified, with respect unto its especial object by faith in
his blood. For faith respecting the blood of Christ, as that

JUSTIFICATION BY TAITH. 385

whereby propitiation was made for sin, in which respect
alone, the apostle affirms that we are justified through faith,
admits of no association with any other graces or duties.
Neither is it any part of their nature to fix on the blood of
Christ, for justification before God : wherefore they are all
here directly excluded. And those who think otherwise,
may try how they can introduce them into this context
without an evident corrupting of it, and perverting of its
sense. Neither will the other evasion yield our adversaries
the least relief; namely, that by faith, not the single grace
of faith is intended, but the whole obedience required in the
new covenant, faith and works together. For as all works
whatever, as our works, are excluded in the declaration of
the causes of our justification on the part of God ^dypeav ry
avTov x«pi^i ' freely by his grace,' by virtue of that great
rule, Rom. xi. 6. 'If it be of grace, then no more of works:
otherwise grace is no more grace.' So the determination of
the object of faith in its act or duty whereon we are justified,
namely, the blood of Christ, is absolutely exclusive of all
works from an interest in that duty. For whatever looks
unto the blood of Christ forjustification,is faith, and nothing
else. And as for the calling of it a single act or duty, I
refer the reader unto our preceding discourse about the na-
ture of justifying faith.

Three things the apostle inferreth from the declaration
he had made of the nature and causes of our justification
before God, all of them farther illustrating the meaning and
sense of his words.

1. That boasting is excluded; ttov ovv i) Kavx*?o"ic; £?£-
K\d(T^r}, ver. 27. Apparent it is from hence, and from what
he affirms concerning Abraham, chap. iv. 2. that a great
part, at least, of the controversy he had about justification,
was whether it did admit of any Kaiixn^^iQ or KavxnfJ^a in those
that were justified. And it is known that the Jews placed
all their hopes in those things whereof they thought they
could boast, namely, their privileges and their righteousness.
But from the declaration made of the nature and causes of
justification, the apostle infers that all boasting whatever is
utterly shut out of doors ; IS^kXe/o-S-jj. Boasting, in our lan-
guage is the name of a vice ; and is never used in a good
sense. But Kavxv^^iQ and Kavx*?iua, the words used by the

VOL. XI. 2 c

386 THE DOCTRINE OF

apostle, are h tCjv ^dawv, of an indifferent signification, and
as they are applied, may denote a virtue as well as a vice.
So they do, Heb. iii. 6.

But always, and in all places, they respect something
that is peculiar in or unto them, unto whom they are as-
cribed. Wherever any thing is ascribed unto one and not
anto another, with respect unto any good end, there is
fundamentum KavxjVfwc, a 'foundation for boasting.' All
this, saith the apostle, in the matter of our justification is
utterly excluded. But wherever respect is had unto any
condition or qualification in one more than another, espe-
cially if it be of works, it giveth a ground of boasting, as
he affirms, chap. iv. 2. And it appears from comparing that
verse with this, that wherever there is any influence of our
own works into our justification, there is aground of boasting;
but in evangelical justification, no such boasting in any kind
can be admitted. Wherefore, there is no place for works in
our justification before God; for if there were, it is impos-
sible but that a Kavyy]ixa in one kind or other before God,
or man must be admitted.

2. He infers a general conclusion, ' that a man is justified
by faith without the works of the law ;' ver. 28. What is
meant by the law, and what by the works of the law, in this
discourse of the apostle about our justification, hath been
before declared. And if we are justified freely through
faith in the blood of Christ, that faith, which hath the pro-
pitiation of Christ for its especial object, or as it hath so,
can take no other grace nor duty into partnership with itself
therein; and being so justified as that all such boasting is
excluded as necessarily exults from any differencing graces
or works in ourselves, wherein all the works of the law are
excluded, it is certain that it is by faith alone in Christ that
we are justified. All works are not only excluded, but the
way unto their return is so shut up by the method of the
apostle's discourse, that all the reinforcements which the
wit of man can give unto them, will never introduce them
into our justification before God.

3. He asserts from hence, that we * do not make void
the law through grace,' but establish it, ver. 31. which how
it is done, and how alone it can be done, hath been before
declared.

JUSTIFICATION BY FAITH. 387

This is the substance of the resolution the apostle gives
unto that great inquiry, how a guilty convinced sinner may
come to be justified in the sight of God. The sovereign
grace of God, the mediation of Christ, and faith in the blood
of Christ, are all that he requireth thereunto. And what-
ever notions men may have about justification in other re-
spects, it will not be safe to venture on any other resolution
of this case and inquiry ; nor are we wiser than the Holy
Ghost.

Rom. chap. iv. In the beginning of the fourth chapter he
confirms what he had before doctrinally declared, by a sig-
nal instance ; and this was of the justification of Abraham,
who being the father of the faithful, his justification is pro-
posed as the pattern of ours, as he expressly declares, ver.
22 — 24. And some few things I shall observe on this instance
in our passage unto the fifth verse ; where I shall fix our
discourse.

1. He denies that Abraham was justified by works, ver.
2. And, 1. These works were not those of the Jewish law,
which alone some pretend to be excluded from our justifi-
cation in this place. For they were the works he performed
some hundreds of years before the giving of the law at Sinai :
wherefore they are the works of his moral obedience unto
God that are intended. 2. Those works must be under-
stood which Abraham had then, when he is said to be justi-
fied in the testimony produced unto that purpose ; but the
works that Abraham then had, were works of righteousness,
performed in faith and love to God, works of new obedience
under the conduct and aids of the Spirit of God ; works re-
quired in the covenant of grace. These are the works ex-
cluded from the justification of Abraham. And these
things are plain, express, and evident, not to be eluded by
any distinctions or evasions. All Abraham's evangelical
works are expressly excluded from his justification before
God.

2. He proves by the testimony of Scripture, declaring the
nature and grounds of the justification of Abraham, that he
was justified no other way, but that which he had before
declared, namely, by grace through faith in Christ Jesus,
ver. 3. ' Abraham believed God' (in the promise of Christ and
his mediation) 'and it was counted unto him for righ-

2c2

388 THE DOCTRINE OF

teousness ;* ver. 3. He was justified by faith in the way be-
fore described (for other justification by faith there is none)
in opposition unto all his own works, and personal righte-
ousness thereby.

3. From the same testimony he declares, how he came
to be partaker of that righteousness whereon he was justified
before God, which was by imputation ; it was counted or
imputed unto him for righteousness. The nature of imputa-
tion hath been before declared.

4. The especial nature of this imputation, namely, that
it is of grace without respect unto works, he asserts and
proves, ver. 4. from what is contrary thereunto ; * Now to him
that worketh is the reward not reckoned of grace, but of
debt.' Where works are of any consideration, there is no
room for that kind of imputation whereby Abraham was jus-
fied, for it was a gracious imputation, and that is not of what
is our own antecedently thereunto, but what is made our
own by that imputation. For what is our own cannot be
imputed unto us in a way of grace, but only reckoned ours
in a way of debt. That which is our own, with all the ef-
fects of it, is due unto us. And therefore, they who plead
that faith itself is imputed unto us, to give some counte-
nance unto an imputation of grace, do say it is imputed not
for what it is, for then it would be reckoned of debt, but for
what it is not. So Socinus, * Cum fides imputatur nobis
pro justitia, ideo imputatur, quia nee ipsa fides justitia est,
nee vere in se eam continet ;' De Servat. part. 4. cap. 2.
Which kind of imputation being indeed only a false imagi-
nation, we have before disproved. But all works are incon-
sistent with that imputation whereby Abraham was justified.
It is otherwise with him that worketh, so as thereon to be
justified, than it was with him. Yea, say some, all works
that are meritorious, that are performed with an opinion of
merit, that make the reward to be of debt, are excluded, but
other works are not. This distinction is not learned from
the apostle. For according unto him, if this be merit and
meritorious, that the reward be reckoned of debt, then all
works in justification are so. For without distinction or
limitation he affirms, that * unto him that worketh, the re-
ward is not reckoned of grace, but of debt.' He doth not
exclude some sort of works, or works in some sense, be-

JUSTIFICATION BY FAITH. 389

cause they would make the reward of debt, but affirms that
all would do so unto the exclusion of gracious imputation.
For if the foundation of imputation be in ourselves, imputa-
tion by grace is excluded. In the fifth verse the sum of the
apostle's doctrine, which he had contended for, and what
he had proved, is expressed. ' But to him that worketh not,
but believeth on him that justifieth the ungodly, his faith is
counted for righteousness.' It is granted on all hands, that
the close of the verse,* his faith is counted for righteousness/
doth express the justification of the person intended. He
is justified, and the way of it is, his faith is counted or im-
puted. Wherefore, the foregoing words declare the subject
of justification, and its qualification, or the description of
the person to be justified, with all that is required on his
part thereunto. ♦

And first, it is said of him, that he is 6 firi Ipya^ofxvog,
* who worketh not.' It is not required unto his justification,
that he should not work, that he shoLdd not perform any
duties of obedience unto God in any kind, which is working.
For every person in the world is always obliged unto all du-
ties of obedience, according to the light and knowledge of the
will of God, the means whereof is afforded unto him. But
the expression is to be limited by the subject matter treated
of. He who worketh not, with respect unto justification ;
though not the design of the person, but the nature of the
thing is intended. To say, he who worketh not is justified
through believing, is to say that his works, whatever they
be, have no influence into his justification, nor hath God in
justifying of him any respect unto them. Wherefore, he
alone who worketh not, is the subject of justification, the
person to be justified ; that is, God considereth no man's
works, no man's duties of obedience, in his justification ;
seeing we are justified Swpcai/ rij avTov x«ptr<, 'freely by his
grace.' And when God affirmeth expressly, that he justifi-
eth him who worketh not, and that freely by his grace, I cannot
understand what place our works or duties of obedience can
have in our j ustification. For why should we trouble ourselves
to invent, of what consideration they may be in our justifi-
cation before God, when he himself affirms, that they are of
none at all. Neither are the words capable of any evading
interpretation. He that worketh not, is he that worketh

390 TllJi: DOCTRINE OF

not, let men say what they please, and distinguish as long
as they will. And it is a boldness not to be justified, for any
to rise up in opposition unto such express divine testimo-
nies, however they may be harnessed with philosophical no-
tions and arguings, which are but as thorns and briers, which
the word of God will pass through and consume.

But the apostle farther adds in the description of the
subject of justification, that God justifieth the ungodly. This
is that expression which hath stirred up so much wrath
amongst many, and on the account whereof, some seem to be
much displeased with the apostle himself. If any other per-
son dare but say that God justifieth the ungodly, he is pre-
sently reflected on, as one that by his doctrine would over-
throw the necessity of godliness, holiness, obedience, or
good works. For what need can there be of any of them,
if God justifieth the ungodly? Howbeit this is a periphrasis
of God, that he is 6 diKaiwv rov acr£j3^, *he that justifieth the
ungodly ;* this is his prerogative and property, as such will
he be believed in and worshipped, which adds weight and
emphasis unto the expression. And we must not forego this
testimony of the Holy Ghost, let men be as angry as they
please.

But the difference is about the meaning of the words.
If so, it may be allowed without mutual offence, though we
should mistake their proper sense. Only it must be granted,
that God justifieth the ungodly. That is, say some, those
who formerly were ungodly, not those who continue ungodly
when they are justified. And this is most true. All that
are justified were before ungodly; and all that are justified
are at the same instant made godly. But the question is,
whether they are godly or ungodly antecedently in any mo-
ment of time, unto their justification ; if they are considered
as godly, and are so indeed, then the apostle's words are not
true, that God justifieth the ungodly ; for the contradictory
proposition is true, God justifieth none but the godly. For
these propositions, God justifieth the ungodly, and God jus-
tifieth none but the godly, are contradictory. For here are
expressly KaracppaGig and oTro^aatc avTiKdjuiivai, which is
avTl(f)paaLg.

Wherefore, although in and with the justification of a
sinner, he is made godly, for he is endowed with that faith

JUSTIFICATION BY FAITH. 391

which purifieth the heart, and is a vital principle of all obe-
dience, and the conscience is purged from dead works by
the blood of Christ; yet antecedently unto this justification
he is ungodly and considered as ungodly, as one that work-
eth not, as one whose duties and obedience contribute no-
thing unto his justification. As he worketh not, all works
are excluded from being the * causa per quam ;' and as he
is ungodly, from being the ' causa sine qua non' of his justi-
fication.

The qualification of the subject, or the means on the part
of the person to be justified, and whereby he becomes actu-
ally so to be, is faith or believing. *But believeth on him
who justifieth the ungodly.' That is, it is faith alone. For
it is the faith of him who worketh not; and not only so, but
its especial object, God as justifying the ungodly, is exclu-
sive of the concomitancy of any works whatever.

This is faith alone, or it is impossible to express faith
alone, without the literal use of that word alone. But faith
being asserted, in opposition unto all works of ours, unto
him that worketh not, and its especial nature declared in
its especial object, God as justifying the ungodly, that is,
freely by his grace, through the redemption that is in Christ
Jesus, no place is left for any works to make the least ap-
proach towards our justification before God, under the co-
vert of any distinction whatever. And the nature of justi-
fying faith is here also determined. It is not a mere assent
unto divine revelations ; it is not such a firm assent unto
them, as should cause us to yield obedience unto all the pre-
cepts of the Scripture, though these things are included in
,it; but it is a believing on, and trusting unto him that jus-
tifieth the ungodly, through the mediation of Christ.

Concerning this person, the apostle affirmeth, that * his
faith is counted for righteousness.* That is, he is justified
in the way and manner before declared. But there is a dif-
ference about the sense of these words. Some say, the
meaning of them is, that faith as an act, a grace, a duty or
work of ours, is so imputed. Others say, that it is faith as
it apprehends Christ and his righteousness, which is pro-
perly imputed unto us, that is intended. So faith, they say,
justifieth, or is counted for righteousness relatively, not pro-
perly, with respect unto its object ; and so acknowledge a

392 THE DOCTRINE OF

trope in the words. And this is fiercely opposed, as though
they denied the express words of the Scripture, when yet
they do but interpret this expression, once only used, by
many others, wherein the same thing is declared. But those
who are for the first sense, do all affirm, that faith here is to
be taken as including obedience or works, either as the form
and essence of it, or as such necessary concomitants as have
the same influence with it into our justification, or are in the
same manner the condition of it. But as herein they admit
also of a trope in the words, which they so fiercely blame
in others, so they give this sense of the whole, ' unto him
that worketh not, but belie veth in him that justifieth the
ungodly, his faith and works are counted to him for righte-
ousness ;' which is not only to deny what the apostle af-
firms, but to assign unto him a plain contradiction.

And, I do a little marvel that any unprejudiced person,
should expound this solitary expression in such a sense, as
is contradictory unto the design of the apostle, the words of
the same period, and the whole ensuing context. For that
which the apostle proposeth unto confirmation, which con-
tains his whole design, is, that we are justified by the righ-
teousness which is of God by faith in the blood of Christ.
That this cannot be faith itself, shall immediately be made
evident; and in the words of the text, all works are ex-
cluded, if any words be sufficient to exclude them. But
faith absolutely, as a single grace, act, and duty of ours,
much more as it includeth obedience in it, is a work, and in
the latter sense, it is all works. And in the ensuing con-
text, he proves that Abraham was not justified by works.
But not to be justified by works, and to be justified by
some works, as faith itself is a work, and if as such it be im-
puted unto us for righteousness, we are justified by it as
such, are contradictory. Wherefore, I shall oppose some
few arguments unto this feigned sense of the apostle's
words.

1. To believe absolutely, as faith is an act and duty of
ours, and works are not opposed ; for faith is a work, an
especial kind of Avorking. But faith, as we are justified by
it, and works, or to work, are opposed. ' To him that
worketh not, but believeth.' So Gal. ii. 16. Eph. ii. 8.

2. It is the righteousness of God that is imputed unto

JUSTIFICATION BY FAITH. 393

US. For * we are made the righteousness of God in Christ;*
2 Cor. V. 21. *The righteousness of God upon them that
believe;' Rom. iii. 21, 22. But faith absolutely considered,
is not the righteousness of God. ' God imputeth unto us
righteousness without works ;' Rom. iv. 6. But there is no
intimation of a double imputation of two sorts of righte-
ousnesses, of the righteousness of God, and that which is
not so. Now faith absolutely considered, is not the righte-
ousness of God. For,

1. That whereunto the righteousness of God is revealed,
whereby we believe and receive it, is not itself the righte-
ousness of God. For nothing can be the cause or means of
itself. But the righteousness of God is ' revealed unto faith ;'
Rom. i. 16. And by it is ' it received ;' chap. iii. 22. v. 11.

2. Faith is not the righteousness of God which is by
faith ; but the righteousness of God which is imputed unto
us, is ' the righteousness of God which is by faith ;' Rom.
iii. 22. Phil. iii. 9.

3. That whereby the righteousness of God is to be
sought, obtained, and submitted unto, is not that righteous-
ness itself. But such is faith, Rom. ix. 30, 31.x. 30.

4. The righteousness which is imputed unto us, is not
our own antecedently unto that imputation. *That 1 may be
found in him, not having my own righteousness ;' Phil. iii.
9. But faith is a man's own. * Shew me thy faith ; I will
shew thee my faith ;' James ii. 18.

5. ' God imputeth righteousness unto us ;' Rom. iv. 6.
And that righteousness which God imputeth unto us, is the
righteousness whereby we are justified, for it is imputed
unto us that we may be justified. But we are justified by
the obedience and blood of Christ. ' By the obedience of
one we are made righteous ;' Rom. v. 19. ' Much more now
being justified by his blood ;' ver. 9. 'He hath put away
sin by the sacrifice of himself;' Heb. ix. 26. Isa.liii. 11. * By
his knowledge shall my righteous servant justify many ; for
he shall bear their iniquities.' But faith is neither the obe-
dience, nor the blood of Christ.

6. Faith, as we said before, is our own. And that which
is our own may be imputed unto us. But the discourse of
the apostle is about that which is not our own antecedently
unto imputation, but is made ours thereby, as we have

394 THE DOCTRINE OF

proved; for it is of grace. And the imputation of what is
really our own unto us antecedently unto that imputation,
is not of grace in the sense of the apostle. For what is so
imputed, is imputed for what it is, and nothing else. For
that imputation is but the judgment of God concerning the
thing imputed, with respect unto them whose it is. So the
fact of Phineas was imputed unto him for righteousness.
God judged it, and declared it to be a righteous, rewardable
act. Wherefore, if our faith and obedience be imputed unto
us, that imputation is only the judgment of God that we are
believers and obedient. *The righteousness of the righteous,'
saith the prophet, ' shall be upon him, and the wickedness^
of the wicked shall be upon him ;' Ezek. xviii. 20. As the
wickedness of the wicked is upon him, or is imputed unto
him, so the righteousness of the righteous is upon him, oris
imputed unto him. And the wickedness of the wicked is on
him, when God judgeth him wicked as his works are. So
is the righteousness of a man upon him, or imputed unto
him, when God judgeth of his righteousness as it is.
Wherefore, if faith absolutely considered, be imputed unto
us as it contains in itself, or as it is accompanied with works
of obedience ; then it is imputed unto us, either for a per-
fect righteousness which it is not, or for an imperfect righte-
ousness which it is ; or the imputation of it, is the ac-
counting of that to be a perfect righteousness, which is but
imperfect ; but none of these can be affirmed.

1. It is not imputed unto us for a perfect righteousness,
the righteousness required by the law, for so it is not. Episco-
pius confesseth in his disputation, Disput.45. sect. 7,8. that
the righteousness which is imputed unto us must be * abso-
lutissima et perfectissima,' ' most absolute and most perfect.*
And thence he thus defineth the imputation of righteousness
unto us, namely, that it is, ' gratiosa divinae mentis aestima-
tio, qua credentem in filium suum, eo loco reputat ac si per-
fecte Justus esset, ac legi et voluntati ejus per omnia semper
paruisset.' And no man will pretend, that faith is such a
most absolute and most perfect righteousness, as that by it
the righteousness of the law should be fulfilled in us, as it
is by that righteousness which is imputed unto us.

2. It is not im])uted unto us for what it is, an imperfect
righteousness. For, 1. This would be of no advantage

JUSTIFICATION BY FAITH. 395

unto us. For we cannot be justified before God by an im-
perfect righteousness, as is evident in the prayer of the
psalmist, Psal. cxliii. 2. ' Enter not into judgment with thy
servant, for in thy sight no man living' (no servant of thine
who hath the most perfect, or highest measure of imperfect
righteousness), 'shall be justified.' 2. The imputation of
any thing unto us, that was ours antecedently unto that
imputation, for what it is, and no more, is contrary unto the
imputation described by the apostle, as hath been proved.

3. This imputation pleaded for, cannot be a judging of
that to be a perfect righteousness, which is imperfect. For
the judgment of God is according to truth. But without
judging it to be such, it cannot be accepted as such. To
accept of any thing, but only for what we judge it to be, is
to be deceived.

Lastly, If faith, as a work, be imputed unto us, then it
must be as a work wrought in faith. For no other work is
accepted with God. Then must that faith also, wherein it
is wrought, be imputed unto us ; for that also is faith and
a good work. That therefore must have another faith from
whence it must proceed. And so ' in infinitum.'

Many other things there are in the ensuing explication
of the justification of Abraham, the nature of his faith and
his righteousness before God, with the application of them
unto all that do believe, which may be justly pleaded unto
the same purpose with those passages of the context which
we have insisted on. But if every testimony should be
pleaded which the Holy Ghost hath given unto this truth,
there would be no end of writing. One thing more I shall
observe, and put an end unto our discourse on this chapter.

Ver. 6 — 8. The apostle pursues his argument to prove
the freedom of our justification by faith, without respect
unto works, through the imputation of righteousness, in
the instance of pardon of sin, which essentially belongeth
thereunto. And this he doth by the testimony of the
psalmist, who placeth the blessedness of a man in the re-
mission of sins. His design is not thereby to declare the
full nature of justification, which he had done before, but
only to prove the freedom of it from any respect unto works,
in the instance of that essential part of it. ' Even as David
also describeth the blessedness of the man unto whom God

396 THE DOCTRINE OF

imputeth righteousness without works' (which was the only
thing he designed to prove by this testimony) * saying,
Blessed are they whose iniquities are forgiven/ He de-
scribes their blessedness by it, not that their whole blessed-
ness doth consist therein ; but this concurs unto it, wherein
no respect can possibly be had unto any works whatever.
And he may justly from hence describe the blessedness of a
man, in that the imputation of righteousness, and the non-
imputation of sin (both which the apostle mentioneth dis-
tinctly) wherein his whole blessedness as unto justification
doth consist, are inseparable. And because remission of
sin is the first part of justification, and the principal part of
it, and hath the imputation of righteousness always accom-
panying it, the blessedness of a man may be well described
thereby. Yea, whereas all spiritual blessings go together
in Christ, Eph. i. 3. a man's blessedness may be described
by any of them. But yet the imputation of righteousness,
and the remission of sin are not the same, no more than
righteousness imputed, and sin remitted are the same. Nor
doth the apostle propose them as the same, but mentioneth
them distinctly, both being equally necessary unto our com-
plete justification, as hath been proved.

Chap. V. 12 — 21. ' Wherefore, as by one man sin entered
into the world, and death by sin ; and so death passed upon
all men, for that all have sinned. For until the law sin was
in the world ; but sin is not imputed when there is no law.
Nevertheless death reigned from Adam to Moses, even over
them that had not sinned after the similitude of Adam's
transgression, who is the figure of him that was to come.
But not as the offence, so also is the free gift. For if
through the offence of one many be dead ; much more the
grace of God, and the gift by grace, which is by one man,
Jesus Christ, hath abounded unto many. And not as it
was by one that sinned, so is the gift; for the judgment
was by one to condemnation, but the free gift is of many
offences unto justification. For if by one man's offence
death reigned by one ; much more they which receive
abundance of grace, and of the gift of righteousness, shall
reign in life by one, Jesus Christ. Therefore, as by the of-
fence of one, judgment came upon all men to condemna-
tion ; even so by the righteousness of one, the free gift came

JUSTIFICATION BY FAITH. 397

upon all men unto justification of life. For as by one man's
disobedience many were made sinners; so by the obedience
of one, shall many be made righteous. Moreover the law
entered that the offence might abound ; but where sin
abounded, grace did much more abound ; that as sin hath
reigned unto death, even so might grace reign through righ-
teousness unto eternal life, by Jesus Christ our Lord.'

The apostle, chap. iii. 27. affirms, that in this matter of
justification, all Kavxn<^f^<: or ' boasting,' is excluded.. But
here in the verse foregoing, he grants a boasting or a kuv-
Xn^a. ov lULovov §£, aXXa Kavyj^ptSa Iv rw 6f^. * And not only
so, but we also glory in God ;' he excludes boasting in our-
selves, because there is nothing in us to procure or promote
our own justification. He allows it us, in God, because of
the eminency and excellency of the way and means of our
justification, which in his grace he hath provided. And the
KavxniicL, or ' boasting' in God here allowed us, hath a pecu-
liar respect unto what the apostle had in prospect farther to
discourse of, ov iiovov'^l, * and not only so,' includes what he
had principally treated of before, concerning our justification
so far, as it consists in the pardon of sin. For although he
doth suppose, yea, and mention the imputation of righteous-
ness also unto us ; yet principally he declares our justifica-
tion by the pardon of sin, and our freedom from condemna-
tion, whereby all boasting in ourselves, is excluded. But
here he designs a farther progress, as unto that whereon our
glorying in God, on a right and title freely given us unto
eternal life, doth depend. And this is the imputation of the
righteousness and obedience of Christ unto the justification
of life, or the reign of grace, through righteousness, unto
eternal life.

Great complaints have been made by some concerning
the obscurity of the discourse of the apostle in this place, by
reason of sundry ellipses, antapodota, hyperbata, and other
figures of speech, which either are, or are feigned to be
therein. Hovvbeit I cannot but think, that if men acquainted
with the common principles of Christian religion, and sensi-
ble in themselves of the nature and guilt of our original
apostacy from God, would without prejudice read TavTr\v
TTiv nepLoxnv Trig ypa^rjc* ' this place of the Scripture,' they
will grant that the design of the apostle is to prove, that as

398 THE DOCTRINE OF

the sin of Adam was imputed unto all men unto condemna-
tion, so the righteousness and obedience of Christ is imputed
unto all that believe unto the justification of life. The sum
of it is given by Theodoret, dial. 3. ' Vide, quomodo quae
Christi sunt cum iis quae sunt Adami conferantur, cum mor-
bo medicina, cum vulnere emplastrum, cum peccato justi-
tia, cum execratione benedictio, cum condemnatione remis-
sio, cum transgressione obedientia, cum morte vita, cum
inferis regnum, Christus cum Adam, homo cum homine.'

The differences that are among interpreters about the
exposition of these words, relate unto the use of some parti-
cles, prepositions, and the dependance of one passage upon
another ; on none of vv^hich the confirmation of the truth
pleaded for doth depend. But the plain design of the apo-
stle, and his express propositions are such, as if men could but
acquiesce in them, might put an end unto this controversy.

Socinus acknowledgeth that this place of Scripture doth
give, as he speaks, the greatest occasion unto our opinion in
this matter ; for he cannot deny, but, at least, a great ap-
pearance of what we believe, is represented in the words of
the apostle. He doth, therefore, use his utmost endeavour
to wrest and deprave them ; and yet, although most of his
artifices are since traduced into the annotations of others
upon the place, he himself produceth nothing material, but
what is taken out of Origen, and the comment of Pelagius
on this epistle, which is extant in the works of Jerome, and
was urged before him by Erasmus. The substance of what
he pleads for is, that the actual transgression of Adam is not
imputed unto his posterity, nor a depraved nature from
thence communicated unto them. Only whereas he had in-
curred the penalty of death, all that derive their nature from
him in that condition, are rendered subject unto death also.
And as for that corruption of nature which is in us, or a
proneness unto sin, it is not derived from Adam, but is a
habit contracted by many continued acts of our own. So
also on the other hand, that the obedience or righteousness
of Christ, is not imputed unto us. Only when we make our-
selves to become his children by our obedience unto him ;
he having obtained eternal life for himself by his obedience
unto God, we are made partakers of the benefits thereof.
This is the substance of his long disputation on this subject.

JUSTIFICATION BY FAITH. 399

De Servator. lib. iv. cap. 6. But this is not to expound the
words of the apostle, but expressly to contradict them, as
we shall see in the ensuing consideration of them.

I intend not an exposition of the whole discourse of the
apostle, but only of those passages in it, which evidently
declare the way and manner of our justification before God.

A comparison is here proposed and pursued between the
first Adam, by whom sin was brought into the world ; and
the second Adam, by whom it is taken away. And a com-
parison it is £K Tov IvavTLOv, of things contrary, wherein
there is a similitude in some things, and a dissimilitude in
others, both sorts illustrating the truth declared in it. The
general proposition of it is contained in ver. 12. * As by one
man sin entered into the world, and death by sin ; and so
death passed on all men, for that all have sinned.' The en-
trance of sin and punishment into the world, was by one
man ; and that by one sin, as he afterward declares. Yet
were they not confined unto the person of that one man,
but belonged equally unto all. This the apostle expresseth,
inverting the order of the effect and cause. In the entrance
of it, he first mentions the cause or sin, and then the effect
or punishment. * By one man sin entered into the world,
and death by sin :' but in the application of it unto all men,
he expresseth first the effect, and then the cause ; ' death
passed on all men, for that all had sinned.' Death, on the
first entrance of sin, passed on all ; that is, all men became
liable and obnoxious unto it, as the punishment due to sin.
All men, that ever were, are, or shall be, were not then ex-
istent in their own persons. But yet were they all of them,
then, upon the first entrance of sin, made subject to death,
or liable unto punishment. They were so by virtue of divine
constitution, upon their federal existence in the one man
that sinned. And actually they became obnoxious in their
own persons unto the sentence of it, upon their first natural
existence, being born children of wrath.

It is hence manifest, what sin it is that the apostle in-
tends, namely, the actual sin of Adam ; the one sin of that
one common person, whilst he was so. For although the
corruption and depravation of our nature, doth necessarily
ensue thereon, in every one that is brought forth actually in
the world by natural generation; yet is it the guilt of Adam's

400 THE DOCTRINE OI<

actual sin alone, that rendered them all obnoxious unto
death upon the first entrance of sin into the world. So
death entered by sin, the guilt of it, obnoxiousness unto it.
and that with respect unto all men universally.

Death here conipriseth the whole punishment due unto
sin, be it what it wnll, concerning which we need not here
to dispute. * The wages of sin is death,' Rom. vi. 23. and
nothing else. Whatever sin deserves in the justice of God,
whatever punishment God at any time appointed or threat-
ened unto it, it is comprised in death ; * In the day thou eat-
est thereof, thou shalt die the death.' This therefore the
apostle lays down as the foundation of his discourse, and
of the comparison which he intends; namely, that in and
by the actual sin of Adam, all men are made liable unto
death, or unto the whole punishment due unto sin. That
is, the guilt of that sin is imputed unto them. For nothing
is intended by the imputation of sin unto any, but the ren-
dering them justly obnoxious unto the punishment due unto
that sin. As the not imputing of sin, is the freeing of men
from being subject or liable unto punishment. And this
suflBciently evidenceth the vanity of the Pelagian gloss, that
death passed upon all, merely by virtue of natural propaga-
tion from him who had deserved it, without any imputation
of the guilt of sin unto them; which is a contradiction unto
the plain words of the apostle. For it is the guilt of sin,
and not natural propagation, that he affirms to be the cause
of death.

Having mentioned sin and death, the one as the only
cause of the other, the guilt of sin of the punishment of
death ; sin deserving nothing but death, and death being
due unto nothing but sin ; he declares, how all men univer-
sally became liable unto this punishment, or guilty of death,
£</)' (J TTavrec ^juaprov, * in quo omnes peccaverunt ;' *in whom
all have sinned.' For it relates unto the one man that sin-
ned, in whom all sinned; which is evident from the effect
thereof, inasmuch as * in him all died ;' 1 Cor. xv. 22. Or
as it is here, on his sin ' death passed on all men.' And
this is the evident sense of die words, liri being put for Jv,
which is not unusual in the Scripture. See Matt. xv. 5.
Rom. iv. 18. V. 2. Phil. i. 3. Heb.ix. 17. And it is so often
used by the best writers in the Greek tongue. So Hesiod,

JUSTIFICATION BY FAITH. 401

Mtrpov ^* IttX iramv apiarov, ' modus in omnibus rebus opti-
mus/ So E(^' vijXv £(ttlv, *in vobis situm est,' tovto Itt' kjioi
Kctrat, * hoc in me situm est/ And this reading of the words
is contended for by Austin, against the Pelagians, rejecting
their ' eo quod* or ' propterea.' But I shall not contend
about the reading of the words. It is the artifice of our ad-
versaries to persuade men, that the force of our argument
to prove from hence the imputation of the sin of Adam unto
his posterity, doth depend solely upon this interpretation of
these words, £(^' (f, by ' in whom.' We shall therefore grant
them their desire, that they are better rendered by ' eo quod,
propterea,' or ' quatenus ;' * inasmuch, because.' Only we
must say, that here is a reason given, why * death passed
on all men,' inasmuch as * all have sinned,' that is, in that
sin whereby death entered into the world.

It is true ; death, by virtue of the original constitution
of the law, is due unto every sin, whenever it is committed.
But the present inquiry is, how death passed at once on all
men, how they came liable and obnoxious unto it upon its
first entrance by the actual sin of Adam ; which cannot be
by their own actual sin. Yea, the apostle in the next verses
afiirms, that death passed on them also, who never sinned
actually, or as Adam did, whose sin was actual. And if the
actual sins of men in imitation of Adam's sin were intended,
then should men be made liable to death, before they had
sinned. For death upon its first entrance into the world,
passed on all men, before any one man had actually sinned
but Adam only. But that men should be liable unto death,
which is nothing but the punishment of sin, when they have
not sinned, is an open contradiction. For although God
by his sovereign power might inflict death on an innocent
creature, yet that an innocent creature should be guilty of
death is impossible. For to be guilty of death, is to have
sinned. Wherefore this expression, * inasmuch as all have
sinned,' expressing the desert and guilt of death, then when
sin and death first entered into the world, no sin can be in-
tended in it, but the sin of Adam, and our interest therein;
* Eramus enim omnes ille unus homo.' And this can be nq
otherwise, but by the imputation of the guilt of that sin unto
us. For the act of Adam not being ours inherently and sub-
jectively, we cannot be concerned in its effect, but by the
VOL. XI. 2 n

402 THE DOCTRINE OF

imputation of its guilt. For the communication of that
unto us which is not inherent in us, is that which we in-
tend by imputation.

This is the irporamg of the intended collation, which I
have insisted the lonp;er on, because the apostle lays in it
the foundation of all that he afterward infers, and asserts
in the whole comparison. And here some say there is an
avavTOTToSaTov in his discourse, that is, he layeth down the
proposition on the part of Adam, but doth not shew what
answereth to it on the contrary in Christ. And Origen
gives the reason of the silence of the apostle herein, namely,
lest what is to be said therein, should be abused by any
unto sloth and negligence. For whereas he says wairep, ' as'
(which is a note of similitude), * by one man sin entered into
the world, and death by sin ;' so the airoSoaig or reddition
should be, so by one, righteousness entered into the world,
and life by righteousness.

This he acknowledgeth to be the genuine filling up of
the comparison, but was not expressed by the apostle, lest
men should abuse it unto negligence or security, supposing
that to be done already, which should be done afterward.
But as this plainly contradicts and averts most of what he
farther asserts in the exposition of the place ; so the apo-
stle concealed not any truth upon such considerations. And
as he plainly expresseth that which is here intimated, ver. 19.
so he shews how foolish and wicked any such imaginations
are, as suppose that any countenance is given hereby unto
any, to indulge themselves in their sins.

Some grant, therefore, that the apostle doth conceal the
expression of what is ascribed unto Christ, in opposition
unto what he had affirmed of Adam and his sin, unto ver.
19. But the truth is, it is sufficiently included in the close
of ver. 14. where he affirms of Adam, that in those things
whereof he treats, he was the figure of him that was to come.
For the way and manner whereby he introduced righteous-
ness and life, and communicated them unto men, answered
the way and manner whereby Adam introduced sin and
death which passed on all the world. Adam being the
figure of Christ, look how it was with him, with respect
unto his natural posterity, as unto sin and death ; so it is
with the Lord Christ, the second Adam, and his spiritual

JUSTIFICATION BY FAITH. 403

posterity, with respect unto righteousness and life. Hence
we argue,

If the actual sin of Adam was so imputed unto all his
posterity, as to be accounted their own sin unto condemna-
tion, then is the actual obedience of Christ, the second Adam,
imputed unto all his spiritual seed, that is, unto all believ-
ers, unto justification. I shall not here farther press this
argument, because the ground of it will occur unto us after-
ward.

The two next verses containing an objection and an an-
swer returned unto them, wherein we have no immediate
concernment, I shall pass by.

Ver. 15, 16. The apostle proceeds to explain his compa-
rison in those things, wherein there is a dissimilitude between
the ' comparates.'

'But not as the offence, so is the free gift ; for if through
the offence of one many be dead, much more the grace of
God, and the gift by grace, by one man Jesus Christ, hath
abounded unto many.

The opposition is between TrapaTrrwjua on the one hand,
and xapiGiia on the other ; between which, a dissimilitude is
asserted, not as unto their opposite effects of death and life,
but only as unto the degrees of their efficacy, with respect
unto those effects. IlapaTrra^jLia, the offence, the fall, the sin,
the transgression ; that is, rou ivhq irapaKori the disobedience
of one, ver. 19. Hence the first sin of Adam, is generally
called the fall, to irapanTWfia. That which is opposed here-
unto, is TO x^P^^I^^ 5 ' donum, donum gratuitum ; beneficium,
id quod Deus gratificatur ;' that is, x^P^^ ^^^ O^ov, koL ^wpaa
Iv x«P*''t "ry Tov hog avOpwirov 'Irjaoii Xptarov, as it is imme-
diately explained, 'The grace of God, and the free gift by
grace, through Jesus Christ.' Wherefore, although this
word, in the next verse, doth precisely signify the righte-
ousness of Christ, yet here it comprehends all the causes of
our justification, in opposition unto the fall of Adam, and
the entrance of sin thereby.

The consequent and effect tov irapairTwfxaTog ' of the of-
fence,'the fall, is, that ' many be dead.' No more is here in-
tended by 'many,' but only that the effects of thatone offence
were not confined unto one ; and if we inquire who, or how
many those many are, the apostle tells us, that they are all

2 D 2 i

404 THE doctrin£ of

men universally, that is, all the posterity of Adam. By this
one offence, because they all sinned, therein they are all
dead ; that is, rendered obnoxious and liable unto death, as
the punishment due unto that one offence. And hence also
it appears, how vain it is to wrest those words of ver. 12.
' Inasmuch as all have sinned,' unto any other sin, but the first
sin in Adam ; seeing it is given as the reason why death
passed on them, it being here plainly affirmed, ' that they
are dead,' or that death passed on them by that one of-
fence.

The efficacy tov xaplafiaroQ, ' of the free gift,' opposed
hereunto, is expressed, as that which abounded much more.
Besides the thing itself asserted, which is plain and evident,
the apostle seems to me to argue the equity of our justifi-
cation by grace, through the obedience of Christ, by com-
paring it with the condemnation that befell us by the sin and
disobedience of Adam. For if it were just, meet, and equal
that all men should be made subject unto condemnation for
the sin of Adam ; it is much more so, that those who be-
lieve, should be justified by the obedience of Christ, through
the grace and free donation of God. But wherein, in par-
ticular, the gift by grace, abounded unto many, above the
efficacy of the fall to condemn, he declares afterward. And,
that whereby we are free from condemnation, more eminent-
ly, than we are made obnoxious unto it by the fall and sin of
Adam, by that alone we are justified before God. But this
is by the grace of God, and the gift by grace, through Jesus
Christ alone ; which we plead for, ver. 16. Another differ-
ence between the 'comparates' is expressed, or rather the in-
stance is given in particular of the dissimilitude asserted in
general before.

* And not as it was by one that sinned, so is the gift ; for
the judgment was by one to condemnation ; but the free gift
is of many offences unto justification.'

At Ivoc afiapTTfcravTog, ' By one that sinned,' is the same
with Ukvog TrapaTrrwjuaroc, * by one sin,' one offence, the one
sin of that man, Kplfxa, we render * judgment.' Most inter-
preters do it by ' reatus,' * guilt,' or* crimen/ which is derived
from it. So r\DW12 'judicium/ is used in the Hebrew for guilt,
nrn W>Hb niD ODII^D Jer. xxvi. 11. ' The judgment of death is
to this man, this man is guilty of death, hath deserved to

JUSTIFICATION BY FAITH. 405

die. First, therefore, there \va« TrapcnrTcjfjia, the sin, the fall,
Tov ivbg afiaiyTijGavrog, oi' one man that sinned; it was his
actual sin alone. Thence followed icp7/xa, ' reatus,' * guilt ;' this
was common unto all. In and by that one sin, guilt came
upon all. And the end hereof, that which it rendered men
obnoxious unto, is KaTaKpifia, * condemnation ;' guilt unto con-
demnation ; and this guilt unto condemnation which came
upon all, was t^ hog of one person, or sin. This is the order
of things on the part of Adam : (1.) UapairrwiuLa, the one sin.
(2.) Kpiiua, the guilt that thereon ensued unto all. (3.) Kara-
Kpifia^ the condemnation which that guilt deserved. And
their ' antitheta' or opposites in the second Adam, are (L)
XaptCTjua, the free donation of God. (2.) Awprijuia, the gift of
grace itself, or the righteousness of Christ. (3.) Affcatw/za or
^iKaiiomg ^a>^c> 'justification of life.* But yet though the
apostle doth thus distinguish these things, to illustrate his
comparison and opposition, yet that which he intends by
them all, is the righteousness and obedience of Christ, as he
declares ver. 18, 19. This in the matter of our justification,
he (1.) calleth Xapto-jua with respect unto the free gratuitous
grant of it by the grace of God, Atopea, rrig x«P^^o? j ^^^ (2-)
Awprjjua, with respect unto us who receive it. A free gift it
is unto us ; and (3.) AtKauofjia, with respect unto its effect
of making us righteous.

Whereas, therefore, by the sin of Adam imputed unto
them, guilt came on all men unto condemnation, we must
inquire, wherein the free gift was otherwise. Not as by one
that sinned, so was the gift. And it was so in two things :
for, 1. Condemnation came upon all by one offence. But
being under the guilt of that one offence, we contract the
guilt of many more innumerable. Wherefore, if the free gift
had respect only unto that one offence, and intended itself
no farther, we could not be delivered ; wherefore it is said
to be of many offences, that is, of all our sins and trespasses
whatever. 2. Adam, and all his posterity in him, were in
a state of acceptation with God, and placed in away of ob-
taining eternal life and blessedness, wherein God himself
would have been their reward. In this estate by the entrance
of sin, they lost the favour of God, and incurred the guilt of
death or condemnation, for they are the same. But they lc>st
not an immediate right and title unto life and blessedness.

406 THE DOCTRINE OF

For this they had not, nor could have before the <iourse of
obedience prescribed unto them, was accomplished. That
therefore, which came upon all by the one offence, was the
loss of God's favour in the approbation of their present
state, and the judgment or guilt of death and condemnation.
But an immediate right unto eternal life, by that one sin was
not lost. The free gift is not so : for as by it we are freed,
not only from one sin, but from all our sins, so also by it
we have a right and title unto eternal life. For therein
' grace reigns through righteousness unto eternal life ;*
ver. 22.

The same truth is farther explained and confirmed, ver. 17.
* For if by one man's offence death reigned by one, much
more they which receive abundance of grace, and of the gift
of righteousness, shall reign in life by one Jesus Christ.'
The design of the apostle having been sufficiently mani-
fested in our observations on the former verses, I shall from
this only observe those things which more immediately con-
cern our present subject. And, 1. It is worth observation,
with what variety of expressions the apostle sets forth the
grace of God in the justification of believers. AiKaiwfia,
Swprjjua, X^P^^* X"P'^i""? irspiaartia yapiTog, Swpca Trig 2iKato<rvvrjg.
Nothing is omitted that may any way express the freedom,
sufficiency, and efficacy of grace unto that end. And al-
though these terms seem some of them to be coincident in
their signification, and to be used by him promiscuously,
yet do they every one include something that is peculiar,
and all of them set forth the whole work of grace. AtKaiLjfxa
seems to me, to be used in this argument for StfcatoAoyrjjua,
which is the foundation of a cause in trial, the matter
pleaded, whereon the person tried is to be acquitted and
justified. And this is the righteousness of Christ; of one.
Awpr/jua, or a free donation, is exclusive of all desert and
conditions on our part, who do receive it. And it is that
whereby we are freed from condemnation, and have a right
unto the justification of life. Xapig is the free grace and
favour of God, which is the original or efficient cause of our
justification, as was declared, chap. iii. 24. XapifTfia hath
been explained before. UepKratla xapirog, 'the abundance of
grace,' is added to secure believers of the certainty of the
effect. It is that whereunto nothing is wanting unto our

JUSTIFICATION BY FAITH. 407

j ustification. Awpea r»)c ^iKaiotJvvrig expresseth the free grant
of that righteousness, which is imputed unto us unto the
justification of life, afterward called the obedience of Christ.
Be men as wise and learned as they please, it becomes us all
to learn to think and speak of those divine mysteries from
this blessed apostle, who knew them better than we all, and
besides, wrote by divine inspiration.

And it is marvellous unto me, how men can break through
the fence that he hath made about the grace of God, and
obedience of Christ, in the work of our justification before
God, to introduce their own works of obedience, and to
find a place for them therein. But the design of Paul and
some men in declaring this point of our justification before
God, seems to be very opposite and contrary. His whole
discourse is concerning the grace of God, the death, blood,
and obedience of Christ, as if he could never sufficiently
satisfy himself in the setting out, and declaration of them,
without the least mention of any works or duties of our
own, or the least intimation of any use that they are of
herein. But all their pleas are for their own works and du-
ties ; and they have invented as many terms to set them out
by, as the Holy Ghost hath used for the expression and de-
claration of the grace of God. Instead of the words of wis-
dom before-mentioned, which the Holy Ghost hath taught,
wherewith he fills up his discourse, theirs are filled with
conditions, preparatory dispositions, merits, causes, and 1
know not what trappings for our own works. For my part
I shall choose rather to learn of him, and accommodate my
conceptions and expressions of gospel mysteries, and of this
in especial, concerning our justification, unto his who cannot
deceive me ; than trust to any other conduct, how specious
soever its pretences may be.

2. It is plain in this verse, that no more is required of
any one unto justification, but that he receive the abundance
of grace, and the gift of righteousness. For this is the de-
scription that the apostle gives of those that are justified, as
unto any thing that on their part is required. And as this
excludes, all works of righteousness which we do ; for by
none of them do we receive the abundance of gjrace, ar.d the
gift of righteousness ; so it doth also the imputation of faith
itself unto our justification, as it is an act and duty of our

406 THE DOCTRINE Of

own : for faith is that whereby we receive the gift of righte-
ousness, by which we are justified. For it will not be de-
nied, but that we are justified by the gift of righteousness,
or the righteousness which is given unto us ; for by it have
we right and title unto life. But our faith is not this gift,
for that which receiveth, and that which is received, are not
the same.

3. Where there is TrepKjada ^dpirogf and ^dpig vwlp Trepia-
aevovcra, ' abounding grace,' * superabounding grace,' exerted
in our justification, no more is required thereunto. For how
can it be said to abound, yea, to superabound, not only to
the freeing of us from condemnation ; but the giving of us
a title unto life, if in any thing it is to be supplied, and
eked out by works and duties of our own. The things in-
tended do fill up these expressions, although to some they
ate but an empty noise.

4. There is a gift of righteousness required unto our jus-
tification, which all must receive, who are to be justified.
And all are justified who do receive it ; for they that receive
it shall reign in life by Jesus Christ. And hence it follows,

1. That the righteousness whereby we are justified before
God, can be nothing of our own, nothing inherent in us,
nothing performed by us. For it is that which is freely
given us, and this donation is by imputation : * Blessed is
the man unto whom the Lord imputeth righteousness ;' chap,
iv. 6. And by faith we receive what is so given and imputed,
and otherwise we contribute nothing unto our participation
of it. This it is to be justified in the sense of the apostle.

2. It is such a righteousness as gives right and title unto
eternal life. For they that receive it, shall reign in life.
Wherefore, it cannot consist in the pardon of sin alone. For,
1. The pardon of sin can in no tolerable sense be called * the
gift of righteousness.' Pardon of sin is one thing, and righte-
ousness another. 2. Pardon of sin doth not give right and
title unto eternal life. It is true, he whose sins are par-
doned shall inherit eternal life ; but not merely by virtue
of that pardon, but through the imputation of righteous-
ness which doth inseparably accompany it, and is the ground
of it.

The description which is here given of our justification
by grace, in opposition unto the condemnation that we were

JUSTIFICATION BY FAITH. 409

made liable unto by the sin of Adam, and in exaltation above
it, as to the eflficacy of grace above that of the first sin, in
that thereby not one, but all sins are forgiven, and not only
so, but a right unto life eternal is communicated unto us^
is this ; * That we receive the grace of God, and the gift of
righteousness,' which gives us a right unto life by Jesus
Christ. But this is to be justified by the imputation of the
righteousness of Christ received by faith alone.

The conclusion of what hath been evinced in the ma-
nagement of the comparison insisted on is fully expressed
and farther confirmed, ver. 18, 19.

Ver. 18. ' Therefore as by the offence of one judgment
came upon all men unto condemnation, even so by the righte-
ousness of one, the free gift came upon all men unto the
justification of life.' So we read the words. ' By the offence
of one ;' the Greek copies vary here. Some read t(^ Ivt ira-
paTTTwfjLaTi, whom Beza foUoweth, and our translation in the
margin ; by ' one offence ;' most by r<^ tov kvog irapairTi^iJLaTi,
'by the offence of one;' and so afterward as unto righte-
ousness ; but both are unto the same purpose. For the one
offence intended, is the offence of one, that is, of Adam.
And the one righteousness, is the righteousness of one, Jesus
Christ.

The introduction of this assertion by apa ovv, the note of
a syllogistical inference, declares what is here asserted to be
the substance of the truth pleaded for. And the comparison
is continued, w?, these things have themselves after the same
manner.

That which is affirmed on the one side, is, ^llvocTrapair-
TwfxaTOQ ac 'rravTag avOptoirovg dg KaTaKpifia ; * by the sin or
fall of one, on all men unto condemnation,' that is, judgment,
say we, repeating Kplfia from the foregoing verse. But icpTjua
ac KaraKpifxa is guilt, and that only. By the sin of one, all
men became guilty, and were made obnoxious unto con-
demnation. The guilt of it is imputed unto all men. For
no otherwise can it come upon them unto condemnation,
no otherwise can they be rendered obnoxious unto death
and judgment on the account thereof. For we have evinced
that by death and condemnation in this disputation of the
apostle, the whole punishment due unto sin, is intended.
This therefore is plain and evident on that hand.

410 THE DOCTRINE OF

In answer hereunto, the ^iKaiotfia of one, as to the caus-
ality of justification, is opposed unto the TrapaTrrwjua of the
other, as unto its causality unto, or of condemnation. Al
ivbg SiKaiwfiaTog^ *by the righteousness of one.' That is, the
righteousness thatis pleadable Etc StKotwo-iv, unto justification.
For that is diKai(Df.ia, a righteousness pleaded for justification.
By this, say our translators, * the free gift came upon all ;*
repeating xaptcrjua from the foregoing verse, as they had done
Kplfxa before on the other hand. The Syriac translation
renders the words without the aid of any supplement j
* Therefore, as by the sin of one, condemnation was unto all
men, so by the righteousness of one, justification unto life
shall be unto all men.' And the sense of the words is so
made plain without the supply of any other word into the
text. But whereas in the original the words are not Kara"
Kpifia zlg iravrag avOpMTTOvg, but dg wavrag avOpwirovg slg ica-
TaKpifiay and so in the latter clause, somewhat from his own
foregoing words, is to be supplied to answer the intention of
the apostle. And this is x«V'^i"« ' gratiosa donatio,* 'the free
grant' of righteousness ; or ^ojpvfia * the free gift' of righte-
ousness unto justification. The righteousness of one Christ
Jesus, is freely granted unto all believers, to the justification
of life. For the ' all men' here mentioned are described by,
and limited unto, them that ' receive the abundance of grace,
and the gift of righteousness by Christ;' ver. 17.

Some vainly pretend from hence a general grant of righte-
ousness and life unto all men, whereof the greatest part are
never made partakers ; than which nothing can be more op-
posite nor contradictory unto the apostle's design. Men
are not made guilty of condemnation from the sin of Adam,
by such a divine constitution, as that they may, or on some
conditions may not, be obnoxious thereunto. Every one so
soon as he actually exists, and by virtue thereof is a descend-
ant from the first Adam, is actually in his own person liable
thereunto, and the wrath of God abideth on him. And no
more are intended on the other side, but those only who
by their relation through faith unto the Lord Christ the se-
cond Adam, are actually interested in the justification of
life. Neither is the controversy about the universality of
redemption by the death of Christ herein concerned. For
those by whom it is asserted, do not affirm that it is thence

JUSTIFICATION BY FAITH. 411

necessary that the free gift unto the justification of life,
should come on all, for that they know it doth not do. And
of a provision of righteousness and life for men in case they
do believe, although it be true, yet nothing is spoken in this
place. Only the certain justification of them that believe,
and the way of it is declared. Nor will the analogy of the
comparison here insisted on, admit of any such interpreta-
tion. For the ' all' on the one hand, are all and only those
who derive their being from Adam by natural propagation.
If any man might be supposed not to do so, he would not
be concerned in his sin or fall. And so really it was with
the man Christ Jesus. And those on the other hand, are
only those who derive a spiritual life from Christ. Suppose
a man not to do so, and he is no way interested in the righte-
ousness of the one unto the justification of life. Our ar-
gument from the words is this ; as the sin of one that came
on all unto condemnation, was the sin of the first Adam im-
puted unto them, so the righteousness of the one unto the
justification of life that comes on all believers, is the righte-
ousness of Christ imputed unto them. And what can be
more clearly aflSrmed or more evidently confirmed than this
is by the apostle, I know not. Yet is it more plainly ex-
pressed, ver. 19. 'For as by one man's disobedience many
were made sinners ; so by the obedience of one shall many
be made righteous.'

This is well explained by Cyrillus Alexandrinus in Joan,
lib. xi. cap. 25. ' Quemadmodum praevaricatione primi ho-
minis ut in primitiis generis nostri, morti addicti fuimus ;
eodem modo per obedientiam et justitiam Christi, in quan-
tum seipsum legi subjecit, quamvis legis author esset, bene-
dictio et vivificatio quse per spiritum est, ad totam nostram
penetravit naturam.' And by Leo. Epist. 12. ad Juvenalem.
* Ut autem reparet omnium vitam, recepit omnium causam ;
ut sicut perunius reatum omnes facti fuerunt peccatores, ita
per unius innocentiam omnes fierent innocentes ; inde in
homines manaret justitia, ubi est humana suscepta natura.*
That which he before called wapaTrrwfia and SiKaiiofxahe now
expresseth by TrapaKO?) and vwaKor}, ' disobedience' and ' obe-
dience.' The irapaKOY} of Adam or his disobedience was his
actual transgression of the law of God. Hereby, saith the
apostle, ' many were made sinners.' Sinners, in such a

412 THE DOCTRINE OF

sense as to be obnoxious unto death and condemnation. For
liable unto death they could not be made, unless they were
first made sinners or guilty. And this they could not be,
but that they are esteemed to have sinned in him, whereon
the guilt of his sin was imputed unto them. This therefore
he affirms, namely, that the actual sin of Adam was so the
sin of all men, as that they were made sinners thereby, ob-
noxious unto death and condemnation.

That which he opposeth hereunto, is ri viraKori * the obedi-
ence of one,' that is, of Jesus Christ. And this was the actual
obedience that he yielded unto the whole law of God. For
as the disobedience of Adam was his actual transgression of
the whole law ; so the obedience of Christ was his actual
accomplishment or fulfilling of the whole law. This the
antithesis doth require.

Hereby many are made righteous. How ? By the impu-
tation of that obedience unto them. For so and no other-
wise, are men made sinners by the imputation of the disobe-
dience of Adam. And this is that which gives us a right
and title unto eternal life; as the apostle declares, ver. 21.
' That as sin reigned unto death ; so might grace reign
through righteousness unto eternal life.' This righteousness
is no other but the obedience of one, that is, of Christ, as
it is called, ver. 18. And it is said to come upon us, that
is, to be imputed unto us ; for blessed is the man unto whom
God imputeth righteousness. And hereby we have not only
deliverance from that death and condemnation, where unto
we were liable by the sin of Adam, but the pardon of many
offences, that is, of all our personal sins, and a right unto
life eternal through the grace of God ; for we are justified
freely by his grace through the redemption that is in Christ
Jesus.

And these things are thus plainly and fully delivered by
the apostle, unto whose sense and expressions also (so far as
may be) it is our duty to accommodate ours. What is
offered in opposition hereunto, is so made up of exceptions
and evasions, perplexed disputes, and leadeth us so far ofi'
from the plain words of the Scripture, that the conscience
of a convinced sinner knows not what to fix upon to give it
rest and satisfaction, nor what it is that is to be believed
unto justification.

JUSTIFICATION BY FAITH. 413

Piscator, in his Scholia on this chapter and elsewhere,
insisteth much on a specious argument against the imputa-
tion of the obedience of Christ unto our justification. But
it proceedeth evidently on an open mistake and false sup-
position, as well as it is contradictory unto the plain words
of the text. It is true which he observes and proves, that
our redemption, reconciliation, pardon of sin, and justifica-
tion, are often ascribed unto the death and blood of Christ
in a signal manner. The reasons of it have partly been in-
timated before, and a farther account of them, shall be given
immediately. But it doth not thence follow, that the obe-
dience of his life wherein he fulfilled the whole law, being
made under it for us, is excluded from any causality therein,
or is not imputed unto us. But in opposition thereunto he
thus argueth.

' Si obedientia vitae Christi nobis ad justitiam imputare-
tur, non fuit opus Christum pro nobis mori ; mori enim ne-
cesse fuit pro nobis injustis;' 1 Pet. iii. 18. ' Quod si ergo
justi effecti sumus per vitam illius, causa nulla relicta fuit
cur pro nobis moreretur; quia justitia Dei non patitur ut
puniat justos. At punivit nos in Christo, seu quod idem
valet punivit Christum pro nobis, et loco nostri, posteaquam
ille sancte vixisset, ut certum est e Scriptura. Ergo non
sumus justi effecti per sanctam vitam Christi. Item,
Christus mortuus est ut justitiam illam Dei nobis acquire-
ret;* 2 Cor. v. 21. ' Non igitur illam acquisiverat ante
mortem.*

But this whole argument, I say, proceeds upon an evident
mistake. For it supposeth such an order of things, as that
the obedience of Christ or his righteousness in fulfilling the
law, is first imputed unto us, and then the righteousness of
his death is afterward to take place, or to be imputed unto
us, which on that supposition he says would be of no use.
But no such order or divine constitution is pleaded or pre-
tended in our justification. It is true, the life of Christ,
and his obedience unto the law did precede his sufferings,
and undergoing the curse thereof; neither could it otherwise
be. For this order of these things between themselves was
made necessary from the law of nature; but it doth not
thence follow that it must be observed in the imputation or
application of them unto us. For this is an effect of sovereign

414 THE DOCTRINE OF

wisdom and grace, not respecting the natural order of Christ's
obedience and suffering, but the moral order of the things
whereunto they are appointed. And although we need not
assert, nor do I so do, different acts of the imputation of the
obedience of Christ unto the justification of life, or a right
and title unto life eternal, and of the suffering of Christ
unto the pardon of our sins and freedom from condemna-
tion ; but by both we have both according unto the ordi-
nance of God, that Christ may be all in all; yet as unto the
effects themselves, in the method of God's bringing sinners
unto the justification of life, the application of the death of
Christ unto them unto the pardon of sin and freedom from
condemnation, is in order of nature, and in the exercise of
faith, antecedent unto the application of his obedience unto
us, for a right and title unto life eternal.

The state of the person to be justified, is a state of sin
and wrath, wherein he is liable unto death and condemna-
tion. This is that which a convinced sinner is sensible of,
and which alone in the first place he seeks for deliverance
from. ' What shall we do to be saved V This in the first
place is presented unto him in the doctrine and promise of
the gospel, which is the rule and instrument of its applica-
tion. And this is the death of Christ, Without this no
actual righteousness imputed unto him, not the obedience
of Christ himself, will give him relief. For he is sensible
that he hath sinned, and thereby come short of the glory of
God, and imder the sentence condemnatory of the law. Until
he receives a deliverance from hence, it is to no purpose to
propose that unto him which should give him right unto life
eternal. But upon a supposition hereof, he is no less con-
cerned in what shall yet farther give him title thereunto,
that he may reign in life through righteousness. Herein I
say, in its order, conscience is no less concerned, than in
deliverance from condemnation. And this order is expressed
in the declaration of the fruit and effects of the mediation
of Christ, Dan. ix. 24. * To make reconciliation for iniquity,
and to bring in everlasting righteousness.' Neither is there
any force in the objection against it, that actually the obe-
dience of Christ did precede his suffering. For the method
of their application is not prescribed thereby; and the state
of sinners to be justified, with the nature of their justifica-

JUSTIFICATION BY FAITH. 415

tion, requires it should be otherwise, as God also hath or-
dained. But because the obedience and sufferings of Christ,
were concomitant from first to last, both equally belonging
unto his state of exaninition, and cannot in any act or in-
stance be separated, but only in notion or imagination, seeing
he suffered in all his obedience, and obeyed in all his suffer-
ing; Heb. V. 8. And neither part of our justification, in
freedom from condemnation, and right unto life eternal, can
be supposed to be or exist without the other, according unto
the ordinance and constitution of God, the whole effect is
jointly to be ascribed unto the whole mediation of Christ,
so far as he acted towards God in our behalf, wherein he
fulfilled the whole law, both as to the penalty exacted of
sinners, and the righteousness it requires unto life as an
eternal reward. And there are many reasons, why our justi-
fication is in the Scripture by the way of eminency ascribed
unto the death and blood-shedding of Christ.

For, 1. The grace and love of God, the principal efficient
cause of our justification, are therein made most eminent
and conspicuous. For this is most frequently in the Scrip-
ture proposed unto us as the highest instance, and undeni-
able demonstration of divine love and grace. And this is
that which principally we are to consider in our justification,
the glory of them being the end of God therein. He ' made
us accepted in the beloved to the praise of the glory of his
grace ;' Eph. i. 6. Wherefore, this being the fountain, spring,
and sole cause, both of the obedience of Christ, and of the
imputation thereof unto us, with the pardon of sin and
righteousness thereby, it is every where in the Scripture
proposed as the prime object of our faith in our justifi-
cation, and opposed directly unto all our own works what-
ever. The whole of God's design herein, is, that ' Grace
may reign through righteousness unto eternal life.' Whereas,
therefore, this is made most evident and conspicuous in the
death of Christ, our justification is in a peculiar manner as-
signed thereunto.

2. The love of Christ himself and his grace are peculi-
arly exalted in our justification ; * that all men may honour
the Sou even as they honour the Father.' Frequently are
they expressed unto this purpose, 2 Cor. viii. 9. Gal. ii. 20.
Phil. iii. 6, 7. Rev. i. 5, 6. And those also are most emi-

416 THE DOCTRINE OF

nently exalted in his death, so as that all the effects and
fruits of them are ascribed thereunto in a peculiar manner.
As nothing is more ordinary than, among many things that
concur to the same effect, to ascribe it unto that which is
most eminent among them, especially if it cannot be con-
ceived as separated from the rest.

3. This is the clearest testimony, that what the Lord
Christ did and suffered, was for us, and not for himself. For
without the consideration hereof, all the obedience which
he yielded unto the law, might be looked on as due only on
his own account, and himself to have been such a Saviour
as the Socinians imagine, who should do all with us from
God, and nothing with God for us. But the suffering of
the curse of the law by him who was not only an innocent
man, but also the Son of God, openly testifies that what
he did and suffered was for us, and not for himself. It is no
wonder, therefore, if our faith as unto justification be in the
first place, and principally directed unto his death and
blood-shedding.

4. All the obedience of Christ had still respect unto the
sacrifice of himself, which was to ensue, wherein it received
its accomplishment, and whereon its efficacy unto our jus-
tification did depend. For as no imputation of actual obe-
dience would justify sinners from the condemnation that
was passed on them for the sin of Adam; so, although the
obedience of Christ was not a mere preparation or qualifi-
cation of his person for his suffering ; yet its efficacy unto
our justification did depend on his suffering that was to en-
sue, when his soul was made an offering for sin.

5. As was before observed, reconciliation and the par-
don of sin through the blood of Christ, do directly in the
first place respect our relief from the state and condition
whereinto we were cast by the sin of Adam, in the loss of
the favour of God, and liableness unto death; this therefore
is that which principally and in the first place a lost con-
vinced sinner, such as Christ calls unto himself, doth look
after. And therefore justification is eminently and fre-
quently proposed as the effect of the blood-shedding and
death of Christ, which are the direct cause of our reconci-
liation and pardon of sin. But yet from none of these con-
siderations, doth it follow that the obedience of. the one

JUSTIFICATION BY FAITH. 417

man Christ Jesus is not imputed unto us, whereby grace
might reign through righteousness unto eternal life.

The same truth is fully asserted and confirmed, chap,
viii. 1 — 4. But this place hath been of late so explained and
so vindicated by another in his learned and judicious expo-
sition of it (namely. Dr. Jacombe), as that nothing remains
of weight to be added unto what hath been pleaded and ar-
gued by him, part 1. ver. 4. p. 587. and onwards. And indeed
the answers, which he subjoins (to the arguments whereby
he confirms the truth) to the most usual and important objec-
tions against the imputation of the righteousness of Christ,
are sufficient to give just satisfaction unto the minds of un-
prejudiced, unengaged persons. I shall therefore pass over
this testimony, as that which hath been so lately pleaded
and vindicated ; and not press the same things, it may be
(as is not unusual) unto their disadvantage.

Chap. X. 3, 4. * For they' (the Jews who had a zeal for
God, but not according to knowledge) ' being ignorant of
God's righteousness, and going about to establish their own
righteousness, have not submitted themselves unto the righ-
teousness of God. For Christ is the end of the law for
righteousness unto every one that believeth.'

What is here determined, the apostle enters upon the
proposition and declaration of, chap. ix. 30. And because
what he had to propose was somewhat strange, and un-
suited unto the common apprehensions of men, he intro-
duceth it with that prefatory interrogation, rt ovv epovfiev ;
which he useth on the like occasions, chap. iii. 5. vi. 1.
vii. 7. ix. 14. 'What shall we then say?' that is, is there in
this matter unrighteousness with God ? as ver. 14. or what
shall we say unto these things, or this is that which is to be
said herein ? That which hereon he asserts is, that the Gen-
tiles which followed not after righteousness have attained
unto righteousness, even the righteousness which is of faith ;
but Israel, which followed after the law of righteousness,
bath not attained unto the law of righteousness, that is, unto
righteousness itself before God.

Nothing seems to be more contrary unto reason, than
what is here made manifest by the event. The Gentiles, who
lived in sin and pleasures, not once endeavouring to attain
unto any righteousness before God, yet attained unto it

VOL. XI. 2 E

418 IHE DOCTRINE OF

upon the preaching of the gospel. Israel, on the other hand,
which followed after righteousness, diligently in all the
works of the law and duties of obedience unto God thereby,
came short of it, attained not unto it. All preparations, all
dispositions, all merit as unto righteousness and justifica-
tion, are excluded from the Gentiles. For in all of them
there is more or less a following after righteousness, which
is denied of them all. Only by faith in him who justifietfi
the ungodly, they attain righteousness, or they attained the
righteousness of faith. For to attain righteousness by faith,
and to attain the righteousness which is of faith, are the
same. Wherefore, all things that are comprised any way in
following after righteousness, such as are all our duties and
works, are excluded from any influence into our justifica-
tion. And this is expressed to declare the sovereignty and
freedom of the grace of God herein ; namely, that we are
justified freely by his grace, and that on our part all boast-
ino- is excluded. Let men pretend what they will, and dis-
pute what they please, those who attain unto righteousness
and justification before God, when they follow not after
righteousness, they do it by the gratuitous imputation of
the righteousness of another unto them.

It may be it will be said ; It is true in the time of their
heathenism they did not at all follow after righteousness,
but when the truth of the gospel was revealed unto them,
then they followed after righteousness and did attain it.
But, 1. This is directly to contradict the apostle in that it
says, that they attained not righteousness, but only as they
followed after righteousness, whereas he affirms the direct
contrary. 2. It takes away the distinction which he puts
between them and Israel; namely, that the one followed
after righteousness, and the other did not. 3. To follow
after righteousness in this place, is to follow after a righte-
ousness of our own ; to establish their own righteousness,
chap. X. 3. But this is so far from being a means of attain-
ing righteousness, as that it is the most effectual obstruc-
tion thereof.

If therefore those who have no" righteousness of their
own, who are so far from it, that they never endeavoured to
attain it, do yet by faith receive that righteousness where-
with they are justified before God, they do so by the impu-

JUSTIFICATION BY FAITH. 419

tation of the righteousness of Christ unto them, or let some
other way be assigned.

In the other side of the instance concerning Israel, some
must hear, whether they will or not, that wherewith they are
not pleased.

Three things are expressed of them ; 1. Their attempt.
2. Their success. 3. The reason of it.

Their attempt or endeavour was in this, that they 'fol-
lowed after the law of righteousness.' AtwKw, the word where-
by their endeavour is expressed, signifies that which is ear-
nest, diligent, and sincere. By it doth the apostle declare
what his was, and what ours ought to be, in the duties and
exercise of gospel obedience ; Phil. iii. 12. They were not
indihgent in this matter, but ' instantly served God day and
night.' Nor were they hypocritical ; for the apostle bears
them record in this matter, that * they had a zeal of God ;*
chap. X. 2. And that which they thus endeavo ured after,
was vofioQ ^LKaioavvriQ, * the law of righteousness.' That
law which prescribed a perfect personal righteousness be-
fore God ; 'the things which if a man do them, he shall live
in them ;' chap. x. 5. Wherefore the apostle hath no other
respect unto the ceremonial law in this place, but only as it
was branched out from the moral law by the will of God, and
as the obedience unto it belonged thereunto. When he
speaks of it separately, he calls it ' the law of commandments
contained in ordinances,' but it is nowhere called the law
of righteousness, the law whose righteousness is fulfilled in
us, chap. viii. 4. Wherefore, the following after this law of
righteousness, was their diligence in the performance of all
duties of obedience, according unto the directions and pre-
cepts of the moral law.

2. The issue of this attempt is, that they attained not
unto the law of righteousness ; ug vojjlov ^iKaiorrvvrjg ov/c tfp^
^a(Te, that is, they attained not unto a righteousness before
God hereby. Though this was the end of the law, namely,
a righteousness before God, wherein a man might live, yet
could they never attain it.

3. An account is given of the reason of their failing, in
attaining that which they so earnestly endeavoured after.
And this was in a double mistake that they were under ; first,
in the means of attaining it; secondly, in the righteousness

2 E 2

420 TUF. DOCTRINE OF

itself, that was to be sought after. The first is declared ver.
32. ' Because not by faith, but as it were by the works of
the \?iw.' Faith and works are the two only ways whereby
righteousness may be attained, and they are opposite and
inconsistent ; so that none doth or can seek after righteous-
ness by them both. They will not be mixed and made one
entire means of attaining righteousness. They are opposed
as grace and works ; what is of the one, is not of the other ;
Rom. xi. 6. Every composition of them in this matter, is,
* Male sarta gratia nequicquam coit et rescinditur.' And the
reason is, because the righteousness which faith seeks after,
or which is attainable by faith, is that which is given to us,
imputed unto us, which faith doth only receive. It re-
ceives the abundance of grace, and the gift of righteousness.
But that which is attainable by works, is our own, inherent
in us, wrought out by us, and not imputed unto us ; for it is
nothing but those works themselves, with respect unto the
law of God.

And if righteousness before God, be to be obtained alone
by faith, and that in contradiction unto all works, which
if a man do them according unto the law, he shall even
live in them, then is it by faith alone that we are justified
before God, or nothing else, on our part, is required there-
unto. And of what nature this righteousness must be, is
evident.

Again, if faith and works are opposed as contrary and in-
consistent, when considered as the means of attaining righ-
teousness or justification before God, as plainly they are,
then is it impossible we should be justified before God by
them in the same sense, way, and manner. Wherefore, when
the apostle James affirms, that a man is justified by works,
and not by faith only, he cannot intend our justification be-
fore God, where it is impossible they should both concur. For
not only are they declared inconsistent by the apostle in
this place, but it would introduce several sorts of righte-
ousness unto justification, that are inconsistent and destruc-
tive of each other. This was the first mistake of the Jews,
whence this miscarriage ensued »; they sought not after righ-
teousness by faith, but as it were by the works of the law.

Their second mistake was as unto the righteousness it-
self, whereon a man might be justified before God. For this

JUSTIFICATION BY FAITH. 421

they judged was to be their own righteousness, chap. x. 3.
Their own personal righteousness, consisting in their own
duties of obedience, they looked on as the only righteous-
ness, whereon they might be justified before God. This
therefore they went about to establish as the Pharisees did,
Luke xviii. 11, 12. and this mistake, with their design there-
on, ' to establish their own righteousness,' was the principal
cause that made them reject the righteousness of God, as it
is with many at this day.

Whatever is done in us, or performed by us, as obedience
unto God, is our own righteousness. Though it be done in
faith, and by the aids of God's grace; yet is it subjectively
ours, and so far as it is a righteousness, it is our own. But
all righteousness which is our own whatever, is so far diverse
from the righteousness by which we are to be justified be-
fore God, as that the most earnest endeavour to establish it,
that is, to render it such, as by which we may be justified, is
an effectual means to cause us to refuse a submission unto,
and an acceptance of that, whereby alone we may be so.

This ruined the Jews, and will be the ruin of all that shall
follow their example in seeking after justification ; yet is it
not easy for men to take any other way, or to be taken off
from this. So the apostle intimates in that expression, * they
submitted not themselves unto the righteousness of God.'
This righteousness of God is of that nature, that the proud
mind of man is altogether unwilling to bow and submit it-
self unto ; yet can it no otherwise be attained, but by such
a submission or subjection of mind, as contains in it a total
renunciation of any righteousness of our own. And those
who reproach others for affirming, that men endeavouring
after morality or moral righteousness, and resting therein,
are in no good way for the participation of the grace of God
by Jesus Christ, do expressly deride the doctrine of the apo-
stle, that is, of the Holy Ghost himself.

Wherefore, the plain design of the apostle is to declare,
that not only faith, and the righteousness of it, and a righ-
teousness of our own by works are inconsistent, that is, as
unto our justification before God ; but also that the inter-
mixture of our own works, in seeking after righteousness,
us the means thereof, doth wholly divert us from the accept-
ance of, or submission unto, the righteousness of God. For

422 THE DOCTRINE OF

the righteousness which is of faith, is not our own, it is the
righteousness of God, that which he imputes unto us. But
the righteousness of works is our own, that which is wrought
in us, and by us. And as works have no aptitude nor meet-
ness in themselves to attain or receive a righteousness, which
because it is not our own is imputed unto us, but are repug-
nant unto it, as that which will cast them down from their
legal dignity of being our righteousness ; so faith hath no
aptitude nor meetness in itself, to be an inherent righteous-
ness, or so to be esteemed, or as such to be imputed unto
us, seeing its principal faculty and efficacy consists in fix-
ing all the trust, confidence, and expectation of the soul,
for righteousness and acceptation with God, upon another.

Here was the ruin of those Jews ; they judged it a better,
a more probable, yea, a more righteous and holy way for
them, constantly to endeavour after a righteousness of their
own by duties of obedience unto the law of God, than to
imagine that they could come to acceptance with God by
faith in another. .For tell them, and such as they, what you
please, if they have not a righteousness of their own, that
they can set upon its legs, and make to stand before God,
the law will not have its accomplishment, and so will con-
demn them.

To demolish this last sort of unbelief, the apostle grants
that the law must have its end, and be completely fulfilled,
or there is no appearing for us as righteous before God ; and
withal shews them, how this is done, and where alone it is
to be sought after. For * Christ,' saith he, * is the end of the
law for righteousness to every one that believeth ;' ver. 4.
We need not trouble ourselves to inquire, in what various
senses Christ may be said to be reXog vojulov, ' the end,' the
complement, the perfection ' of the law.' The apostle suffi-
ciently determineth his intention, in affirming not absolutely
that he is the end of the law, but he is so uq diKaioavvriv ' for
righteousness' unto every one that believeth. The matter in
question, is a righteousness unto justification before God.
And this is acknowledged to be the righteousness which the
law requires. God looks for no righteousness from us, but
what is prescribed in the law. The law is nothing but the
rule of righteousness ; God's prescription of a righteousness,
and all the duties of it unto us. That we should be righte-

JUSTIFICATION BY FAITH. 423

ous herewith before God, was the first original end of th&
law. Its other ends at present, of the conviction of sin, and
judging or condemning for it, were accidental unto its primi-
tive constitution. This righteousness, which the law re-
quires, which is all and only that righteousness which God
requires of us, the accomplishment of this end of the law,
the Jews sought after by their own personal performance of
the works and duties of it. But hereby in the utmost of
their endeavours they could never fulfd this righteousness,
nor attain this end of the law, which yet if men do not, they
must perish for ever.

Wherefore, the apostle declares, that all this is done
another way ; that the righteousness of the law is fulfilled,
and its end, as unto a righteousness before God, attained,
and that is in and by Christ. For what the law required,
that he accomplished, which is accounted unto every one
that believes.

Herein the apostle issueth the whole disquisition about a
righteousness wherewith we may be justified before God,
and in particular, how satisfaction is given unto the demands
of the law. That which we could not do, that which the
law could not effect in us, in that it was weak through the
flesh; that which we could not attain by the works and du-
ties of it, that Christ hath done for us, and so is the end of
the law for righteousness unto every one that believeth.

The law demandeth a righteousness of us ; the accom-
plishment of this righteousness is the end which it aims at,
and which is necessary unto our justification before God.
This is not to be attained by any works of our own, by any
righteousness of our own. But the Lord Christ is this for
us, and unto us ; which, how he is or can be but by the im-
putation of his obedience and righteousness in the accom-
plishment of the law, I cannot understand ; I am sure the
apostle doth not declare.

The way whereby we attain unto this end of the law,
which we cannot do by our utmost endeavours to establish
our own righteousness, is by faith alone, for Christ is the
end of the law for righteousness unto every one that be-
lieveth. To mix any thing with faith herein, as it is repug-
nant unto the nature of faith and works, with respect unto
their aptitude and meetness, for the attaining of a righteous-

424 THE DOCTRINE OF

ness, so it is as directly contradictory unto the express de-
sign and words of the apostle, as any thing that can be in-
vented.

Let men please themselves with their distinctions, which
I understand not (and yet perhaps should be ashamed to say
so, but that I am persuaded they understand them not them-
selves, by whom they are used) or with cavils, objections,
feigned consequences, which I value not ; here I shall for
ever desire to fix my soul, and herein to acquiesce ; namely,
that * Christ is the end of the law for righteousness, to every
one that doth believe/ And I do suppose, that all they who
understand aright, what it is that the law of God doth re-
quire of them, how needful it is that it be complied withal,
and that the end of it be accomplished, with the utter insuf-
ficiency of their own endeavours unto those ends, will, at
least, when the time of disputing is over, betake themselves
unto the same refuge and rest.

The next place I shall consider in the epistle of this
apostle is,

1 Cor. i. 30. ' But of him are ye in Christ Jesus, who of
God is made unto us wisdom, and righteousness, and sancti-
fication, and redemption.'

The design of the apostle in these words is to manifest,
that whatever is wanting unto us on any account that we
may please God, live unto him, and come to the enjoyment
of him, that we have in and by Jesus Christ ; and this on
the part of God from mere, free, and sovereign grace, as
ver. 26 — 29. do declare. And we have all these things by vir-
tue of our insition or implantation in him ; !£ avrov, ' from,
of,' or ' by him.' He by his grace is the principal, efficient
cause hereof. And the efTect is, that we are in Christ Jesus ;
that is, engrafted in him, or united unto him, as members of
his mystical body, which is the constant sense of that ex-
pression in the Scripture. And the benefits which we re-
ceive hereby are enumerated in the following words. But
first, the way whereby we are made partakers of them, or they
are communicated unto us, is declared ; * who of God is made
unto us.' It is so ordained of God, that he himself shall be
made or become all this unto us. "^Oc lyevriOri tiimv cnro Qwv,
where otto, denotes the efficient cause, as k^ did before.
But how is Christ thus made unto us of God, or what act of

JUSTIFICATION BY FAITH. 4^t>

God is it that is intended thereby ? Socinus says it is a ge-
neral act of the providence of God, whence it is come to
pass, or is so fallen out, that one way or other the Lord
Christ should be said to be all this unto us. But it is an
especial ordinance and institution of God's sovereign grace
and wisdom, designing Christ to be all this unto us, and for
us, with actual imputation thereon, and nothing else, that is
intended. Whatever interest, therefore, we have in Christ,
and whatever benefit we have by him, it all depends on the
sovereign grace and constitution of God, and not on any
thing in ourselves. Whereas then we have no righteousness
of our own, he is appointed of God to be our righteousness,
and is made so unto us ; which can be no otherwise, but
that his righteousness is made ours. For he is made it unto
us (as he is likewise the other things mentioned) so as that
all boasting, that is in ourselves, should be utterly excluded,
and that he that glorieth, should glory in the Lord ; ver.
29. 31. Now there is such a righteousness, or such away
of being righteous, whereon we may have somewhat to glory,
Rom. iv. 2. and which doth not exclude boasting, chap,
iii. 27. And this cannot possibly be but when our righte-
ousness is inherent in us. For that however it may be pro-
cured, or purchased, or wrought in us, is yet our own, so
far as any thing can be our own, whilst we are creatures.
This kind of rig-hteousness therefore is here excluded. And
the Lord Christ being so made righteousness unto us of
God, as that all boasting and glorying on our part, or in
ourselves, may be excluded, yea, being made so, for this
very end, that so it should be, it can be no otherwise, but
by the imputation of his righteousness unto us. For thereby
is the grace of God, the honour of his person and mediation
exalted, and all occasion of glorying in ourselves utterly
prescinded. We desire no more from this testimony, but
that whereas we are, in ourselves destitute of all righteous-
ness in the sight of God, Christ is by a gracious act of divine
imputation made of God righteousness unto us, in such a
way, as that all our glorying ought to be in the grace of
God, and the righteousness of Christ himself. Bellarmine
attempts three answers unto this testimony, the two first
whereof are coincident ; and in the third, being on the rack
of light and truth, he confesseth and grants all that we plead

426 THE DOCTRINE OF

for. 1. He says, *that Christ is said to be our righteous-
ness, because he is the efficient cause of it, as God is said to
be our strength ; and so there is in the words a metonomy
of the effect for the cause/ And I say it is true, that the
Lord Christ, by his Spirit, is the efficient cause of our per-
sonal, inherent righteousness. By his grace it is effected
and wrought in us ; he renews our natures into the image of
God, and without him we can do nothing : so that our ha-
bitual and actual righteousness is from him. But this per-
sonal righteousness is our sanctification and nothing else.
And although the same internal habit of inherent grace, with
operations suitable thereunto, be sometimes called our sanc-
tification, and sometimes our righteousness, with respect
urito those operations ; yet is it never distinguished into our
sanctification, and our righteousness. But his being made
righteousness unto us in this place, is absolutely distinct
from his being made sanctification unto us, which is that
inherent righteousness which is wrought in us by the Spirit
and grace of Christ. And his working personal righteous-
ness in us, which is our sanctification, and the imputation
of his righteousness unto us, whereby we are made righteous
before God, are not only consistent, but the one of them
cannot be without the other.

2. He pleads, ' that Christ is said to be made righteous-
ness unto us, as he is made redemption. Now he is our
redemption, because he hath redeemed us. So is he said to
be made righteousness unto us, because by him we become
righteous ;' or, as another speaks, 'because by him alone we
are justified.' This is the same plea with the former, namely,
that there is a metonomy of the effect for the cause in all
these expressions ; yet what cause they intend it to be,
who expound the words, by him alone we are justified, I do
not understand. But Bellarmine is approaching yet nearer
the truth ; for as Christ is said to be made of God redemp-
tion unto us, because by his blood we are redeemed, or
freed from sin, death, and hell, by the ransom he paid for
us, or have redemption through his blood, even the for-
giveness of sins ; so he is said to be made righteousness
unto us, because through his righteousness granted unto
us of God (as God's making him to be righteousness unto
us, and our becoming the righteousness of God in him;

JUSTIFICATION BY FAITH. 427

and the imputation of his righteousness unto us, that we
may be righteous before God, are the same), we are jus-
tified.

His third answer, as was before observed, grants the
whole of what we plead. For it is the same which he gives
unto Jer. xxiii. 6. which place he conjoins with this, as of
the same sense and importance, giving up his whole cause
in satisfaction unto them, in the words before transcribed ;
lib. ii. cap. 10.

Socinus prefaceth his answer unto this testimony with an
admiration, that any should make use of it, or plead it in
this cause, it is so impertinent unto the purpose. And indeed,
a pretended contempt of the argument of his adversaries
is the principal artifice he makes use of in all his replies
and evasions ; wherein I am sorry to see that he is followed
by most of them, who together with him, do oppose the
imputation of the righteousness of Christ. And so of late
the use of this testimony which reduced Bellarmine to so
great a strait, is admired at, on the only ground and reason
wherewith it is opposed by Socinus. Yet are his exceptions
unto it such, as that I cannot also but a little on the other
hand wonder, that any learned man should be troubled with
them, or seduced by them. For he only pleads, * that if
Christ be said to be made righteousness unto us, because
his righteousness is imputed unto us ; then is he said to be
made wisdom unto us, because his wisdom is so imputed,
and so of his sanctification, which none will allow; yea, he
must be redeemed for us, and his redemption be imputed
unto us.' But there is nothing of force, nor truth in this
pretence. For it is built only on this supposition, that
Christ must be made unto us of God, all these things, in the
same way and manner ; whereas they are of such different
natures, that it is utterly impossible he should so be. For
instance ; he is made sanctification unto us, in that by his
Spirit and grace we are freely sanctified. But he cannot be
said to be made redemption unto us, in that by his Spirit
and grace we are freely redeemed. And, if he is said to be
made righteousness unto us, because by his Spirit and grace
he works inherent righteousness in us, then is it plainly the
same with his being made sanctification unto us. Neither
doth he himself believe that Christ is made all these things

428 THK DOCTRINE OF

unto US in the same way and manner. And therefore dolh
he not assign any special way whereby he is so made them
all, but clouds it in an ambiguous expression, that he be-
comes all these things unto us in the providence of God.
But ask him in particular, how Christ is made sanctification
unto us, and he will tell you that it was by his doctrine and
example alone, with some such general assistance of the
Spirit of God as he will allow. But now, this is no way at
all whereby Christ was made redemption unto us ; which
being a thing external, and not wrought in us, Christ can
be no otherwise made redemption unto us, than by the im-
putation unto us of what he did, that we might be redeemed,
or reckoning it on our account. Not that he was redeemed
for us, as he childishly cavils, but that he did that whereby
we are redeemed. Wherefore, Christ is made of God righte-
ousness unto us in such a way and manner, as the nature of
the thing doth require. Say some, it is because by him we
are justified. Howbeit the text says not, that by him we
are justified, but he is of God made righteousness unto us,
which is not our justification, but the ground, cause, and
reason whereon we are justified. Righteousness is one
thing, and justification is another. Wherefore, we must in-
quire how we come to have that righteousness whereby we
are justified. And this the same apostle tells us plainly is
by imputation. * Blessed is the man unto whom the Lord
imputeth righteousness ;' Rom. iv. 6. It follows then, that
Christ being made unto us of God righteousness, can have
no other sense, but that his righteousness is imputed unto
us, which is what this text doth undeniably confirm.

2 Cor. v. 21. The truth pleaded for, is yet more em-
phatically expressed. * For he hath made him to be sin for
us, who knew no sin, that we might be made the righteous-
ness of God in him.' The paraphrase of Austin on these
words gives the sense of them. * Ipse peccatum ut nos
justitia, non nostra sed Dei, non in nobis sed in ipso; sicut
ipse peccatum non suum sed nostrum, non in se, sed in nobis
constitutum.* Enchirid. ad Laurent, cap. 4. And the words
of Chrysostora upon this place, unto the same purpose, have
been cited before at larg:e.

To set out the greatness of the grace of God in our re-
conciliation by Christ, he describes him by that paraphrasis

JUSTIFICATION ^Y FAITH. 420

Tov firjyvovTa afiapTiav, * who knew no sin/ or who knew not
sin. He knew sin in the notion or understanding of its na-
ture ; and he knew it experimentally in the effects which he
underwent and suffered; but he knew it not, that is, was
most remote from it, as to its commission or guilt. So that
he 'knew no sin,' is absolutely no more, 'but he did no sin,
neither was guile found in his mouth,' as it is expressed,
1 Pet. ii. 22. or, ' that he was holy, harmless, undefiled,
separate from sinners.' Heb. vii. 26. Howbeit, there is an
emphasis in the expression which is not to be neglected.
For as it is observed by Chrysostom, as containing an aux-
esis {ov)(t TOV lULi) afxapTCLvovra juovov (Xiyti) aXXa tov jutjSe
yvovTa afxapTiaVf) and by sundry learned persons after him.
So those who desire to learn the excellency of the grace of
God herein, will have an impression of a sense of it on their
minds, from this emphatical expression, which the Holy
Ghost chDse to make use of unto that end, and the obser-
vation of it is not to be despised.

' He hath made him to be sin ;' that is, say many expo-
sitors, ' a sacrifice for sin.' 'Quemadmodum oblatus est
pro peccatis, non immerito peccatum factus dicitur, quia et
bestia in lege quse pro peccatis ofFerebatur, peccatum nun-
cupatur.' Ambros. in locum. So the sin and trespass of-
fering are often expressed by rnxion and CDti^K, ' the sin' and
' trespass/ or ' guilt.' And I shall not contend about this ex-
position, because that signified in it, is according unto the
truth. But there is another more proper signification of the
word ; afxapTia being put for a/xaprwX6c, * sin' for a ' sinner •'
that is, passively not actively, not by inhesion but imputation.
For this the phrase of speech, and force of the antithesis
seem to require. Speaking of another sense, Estius himself
on the place adds, as that which he approves ; ' Hie intel-
lectus explicandus est per commentarium Graecorum Chry-
sostomi et cseterorum ; quia peccatum emphaticws interpr'e-
tantur magnum peccatorem; ac si dicat apostolus, nostri
causa tractavit eumtanquam ipsum peccatum, ipsum scelus,
id est, tanquam hominem insigniter sceleratum, ut in quo
posuerit iniquitates omnium nostrum.' And if this be the
interpretation of the Greek scholiasts, as indeed it is, Luther
was not the first who affirmed, that Christ was made the
greatest sinner, namely, by imputation. But we shall allow

430 TIIK DOCTRINE OF

the former exposition, provided, that the true notion of a
sin-offering, or expiatory sacrifice be admitted. For although
this neither was, nor could consist in, the transfusion of the
inherent sin of the person unto the sacrifice ; yet did it so
in the translation of the guilt of the sinner unto it, as is fully
declared, Levit. xvi.20, 21. Only I must say, that I grant
this signification of th6 word to avoid contention. For
whereas some say, that a/uajorta signifies sin, and a sacri-
fice for sin, it cannot be allowed. NDn in Kal, signifies *to
err, to sin, to transgress the law of God.' In Piel it
hath a contrary signification, namely, to ' cleanse from sin,'
or ' to make expiation of sin.' Hence mxion is most fre-
quently used with respect unto its derivation from the first
conjugation, and signifies, ' sin, transgression,' and 'guilt;'
but sometimes with respect unto the second, and then it
signifies, *a sacrifice for sin, to make expiation of it.' And
so it is rendered by the LXX. sometimes by tXaa^oc, Ezek.
xliv.27. sometimes IgiXaffjuoc, Exod. xxx. 10. Ezek. xliii. 23.
A ' propitiation,' a ' propitiatory sacrifice.' Sometimes by
ayvKyfia, Numb. xix. 19. and dyvLdfxbg, ' purification,' or
' cleansing.' But anapria absolutely doth nowhere in any
good author, nor in the Scripture, signify a sacrifice for
sin, unless it may be allowed t3 do so in this one place
alone. For whereas the LXX. do render r~ii<ton constantly
by d/mapTia, where it signifies sin ; where it denotes an of-
fering for sin, and they retain that word, they do it by irepl
d/napriag, an elliptical expression, which they invented for
that which they knew djuLaoria of itself, neither did, nor could,
signify; Lev. iv. 3. 14. 32. 35. v. 6— 11. vi. 30. viii. 2. And
they never omit the preposition, unless they name the sa-
crifice, as juodxoc rriQ dfiapTiag. This is observed also by
the apostle in the New Testament. For twice expressing
the sin-offering by this word, he useth that phrase irapl dfiap-
Tiag, Rom. viii. 3. Heb. x. 6. but nowhere useth dfiapria to
that purpose. If it be therefore of that signification in this
place, it is so here alone. And whereas some think, that it
answers ' piaculum' in the Latin, it is also a mistake, for the
first signification of djuapria is confessed to be sin, and they
would have it supposed that thence it is abused to signify a
sacrifice for sin. But * piaculum' is properly a sacrifice,
or any thing whereby sin is expiated, or satisfaction is made

JUSTIFICATION BY FAITH. 431

for it. And very rarely it is abused to denote such a sin or
crime as deserves public expiation, and is not otherwise to
be pardoned ; so Virgil

Distulit in seram coraniissa piacula mortem.

But we shall not contend about w^ords, whilst we can agree
about what is intended.

The only inquiry is, how God did make him to be sin,
* He hath made him to be sin ;' so that an act of God is in-
tended. And this is elsewhere expressed, by his 'laying all
our iniquities upon him,' or causing them to meet on him,
Isa. liii. 6. And this was by the imputation of our sins
unto him, as the sins of the people were put on the head of
the goat, that they should be no more theirs, but his, so as
that he w^as to carry them away from them. Take sin in
either sense before-mentioned, either of a sacrifice for sin, or
a sinner, and the imputation of the guilt of sin, antecedently
unto the punishment of it, and in order thereunto, must be
understood. For in every sacrifice for sin there was an im-
position of sin on the beast to be offered, antecedent unto
the sacrificing of it, and therein its suffering by death.
Therefore, in every offering for sin, he that brought it was to
'put his hand on the head of it;' Lev. i. 4. And that the
transferring of the guilt of sin unto the offering, was thereby
signified, is expressly declared. Lev. xvi. 21. Wherefore, if
God made the Lord Christ a sin-offering for us, it was by the
imputation of the guilt of sin unto him antecedently unto his
suffering. Nor could any offering be made for sin, without
a typical translation of the guilt of sin unto it. And there-
fore, when an offering was made for the expiation of the
guilt of an uncertain murder, those who were to make it by
the law^, namely, the elders of the city that were next unto
the place where the man was slain, were not to offer a sa-
crifice, because there was none to confess guilt over it, or to
lay guilt upon it; but whereas the neck of an heifer was to
be stricken off, to declare the punishment due unto blood,
they were to wash their hands over it to testify their own in-
nocency; Deut. xxi. 1 — 8. But a sacrifice for sin without
the imputation of guilt there could not be. And if the
word be taken in the second sense, namely, for a sinner, that

432 lllE DOCTRINE OF

is, by imputation, and in God's esteem, it must he by the
imputation of guilt. For none can in any sense be denomi-
nated a sinner from mere suffering. None indeed do say,
thatChrist was made sin by the imputation of punishment
unto him, which hath no proper sense ; but they say, sin
was imputed unto him as unto punishment, which is indeed
to say, that the guilt of sin was imputed unto him. For the
guilt of sin, is its respect unto punishment, or the obliga-
tion unto punishment which attends it. And that any one
should be punished for sin without the imputation of the
guilt of it unto him, is impossible ; and were it possible,
would be unjust. For it is not possible that any one should
be punished for sin properly, and yet that sin be none of his.
And if it be not his by inhesion, it can be his no other way
but by imputation. One may suffer on the occasion of the
sin of another, that is, no way made his, but he cannot be
punished for it ; for punishment is the recompense of sin on
the account of its guilt. And were it possible, where is the
righteousness of punishing any one for that which no way
belongs unto him ? Besides, imputation of sin, and punish-
ing, are distinct acts, the one preceding the other, and there-
fore, the former is only of the guilt of sin ; wherefore, the
Lord Christ was made sin for us, by the imputation of the
guilt of our sins unto him.

But it is said, that if the guilt of sin were imputed unto
Christ, he is excluded from all possibility of merit, for he
suffered but what was his due ; and so the whole work of
Christ's satisfaction is subverted. This must be so, if God
in judgment did reckon him guilty and a sinner. But there
is an ambiguity in these expressions. If it be meant that
God in judgment did reckon him guilty and a sinner inhe-
rently in his own person, no such thing is intended. But
God laid all our sins on him, and in judgment spared him
not, as unto what was due unto them. And so he suffered
not what was his due upon his own account, but what was
due unto our sin, which is impiety to deny ; for if it were
not so, he died in vain, and we are still in our sins. And
as his satisfaction consists herein, nor could be without it,
so doth it not in the least derogate from his merit. For
supposing the infinite dignity of his person, and his volun-

JUSTIFICATFOX BY FAITH. 433

tary susception of our sin to answer for it, which altered
not his state and condition, his obedience therein was highly-
meritorious.

In answer hereunto, and by virtue hereof, we are made
' the righteousness of God in him.* This was the end of his
being made sin for us. And by whom are we so made ? It is
God himself, for *it is God that justifieth ;' Rom. viii. 33. It
is God who ' imputeth righteousness ;' chap. iv. 6. Where-
fore it is the act of God in our justification that is intended.
And to be made the righteousness of God, is to be made
righteous before God, though emphatically expressed by the
abstract for the concrete, to answer what was said before of
Christ being made sin for us. To be made the righteous-
ness of God, is to be justified ; and to be made it so in him,
as he was made sin for us, is to be justified by the imputa-
tion of his righteousness unto us, as our sin was imputed
unto him.

No man can assign any other way whereby he was made
sin, especially his being made so by God, but by God's lay-
ing all our iniquities upon him, that is, imputing our sin
unto him. How then are we made the righteousness of
God in him ? By the infusion of a habit of grace, say the
Papists generally; then by the rule of the antithesis, he
must be made sin for us, by the infusion of a habit of sin,
which would be a blasphemous imagination. By his merit-
ing, procuring, and purchasing righteousness for us, say
others : so possibly we might be made righteous by him ;
but so we cannot be made righteous in him. This can only
be by his righteousness, as we are in him, or united unto
him. To be righteous in him is to be righteous with his
righteousness, as we are one mystical person with him.
Wherefore,

To be made the righteousness of God in Christ as he
was made sin for us, and because he was so, can be no other
but to be made righteous by the imputation of his righte-
ousness unto us, as we are in him or united unto him. All
other expositions of these words are both jejune and forced,
leading the mind from the first, plain, obvious sense of them.
Bellarmine excepts unto this interpretation, and it is his
first argument against the imputation of the righteousness
of Christ, lib. ii. cap. 7. De Justificatione. ' Quinto refellitur

VOL. XI. 2 F

434 THE DOCTRINE OF

qiioniam si vere nobis imputetur justitia Christi ut pereani
justi habeamur ac censeremur, ac si proprie nostra esset in-
trinseca formalisque justitia, profecto non minus justi ha-
beri et censeri deberemus quam ipse Christus : proinde de-
beremus dici atque haberi redemptores, et salvatores mundi,
quod est absurdissimum.' So full an answer hath been re-
turned hereunto, and that so frequently, by Protestant
divines, as that I would not have mentioned it, but that
divers among ourselves are pleased to borrow it from him,
and make use of it. ' For/ say they, 'if the righteousness of
Christ be imputed unto us so as thereby to be made ours,
then are we as righteous as Christ himself, because we are
righteous with his righteousness/ Ans. 1. These things are
plainly affirmed in the Scripture, that as unto ourselves, and
in ourselves, * v^e are all as an unclean thing, and all our
righteousness is as filthy rags ;' Isa. Ixiv. 6. on the one hand,
and that, * in the Lord we have righteousness and strength,
in the Lord we are justified and do glory ;' Isa. xlv. 24, 25.
on the other, that * if we say we have no sin we deceive
ourselves ;* and yet that we are the righteousness of God in
Christ. Wherefore these things are consistent, whatever
cavils the wit of men can raise against them ; and so they
must be esteemed, unless we will comply with Socinus's rule
of interpretation; namely, that where any thing seems re-
pugnant unto our reason, though it be never so expressly
affirmed in the Scripture, we are not to admit of it, but find
out some interpretation though never so forced, to bring the
sense of the words unto our reason. Wherefore, 2. Notwith-
standing the imputation of the righteousness of Christ unto
us, and our being made righteous therewith, we are sinners
in ourselves (the Lord knows greatly so, the best of us),
and so cannot be said to be as righteous as Christ, but only
to be made righteous in him who are sinners in ourselves.
3. To say, that we are as righteous as Christ, is to make a
comparison between the personal righteousness of Christ,
and our personal righteousness, if the comparison be of
things of the same kind. But this is foolish and impious ;
for notwithstanding all our personal righteousness, we are
sinful, he knew no sin. And if the comparison be between
Christ's personal inherent righteousness, and righteousness
imputed unto us, inhesion and imputation being things of

JUSTIFICATION BY FAITH. 435

diverse kinds, it is fond and of no consequence. Christ was
actively righteous, we are passively so. When our sin was
imputed unto him, he did not thereby become a sinner as
we are, actively and inherently a sinner, but passively only,
and in God's estimation. As he was made sin, yet knew
no sin, so we are made righteous, yet are sinful in ourselves.
4. The righteousness of Christ as it was his personally, was
the righteousness of the Son of God ; in which respect it
had in itself an infinite perfection and value ; but it is im-
puted unto us only with respect unto our personal want, not
as it was satisfactory for all ; but as our souls stand in need
of it, and are made partakers of it. There is therefore no
ground for any such comparison. 5. As unto what is added
by Bellarmine, that we may hereon be said to be redeemers
and saviours of the world, the absurdity of the assertion
falls upon himself, we are not concerned in it. For he
affirms directly, lib. i. De Purgator. cap. 14. That ' a man
may be rightly called his own redeemer and saviour,' which
he endeavours to prove from Dan. iv. And some of his
church affirms that the saints may be called the redeemers
of others, though improperly. But we are not concerned
in these things ; seeing from the imputation of the righte-
ousness of Christ, it follows only that those unto whom it
is imputed are redeemed and saved, not at all that they are
redeemers and saviours. It belongs also unto the vindi-
cation of this testimony, to shew the vanity of his seventh
argument in the same case, because that also is made use
of by some among ourselves, and it is this : * If by the
righteousness of Christ imputed unto us, we may be truly
said to be righteous and the sons of God, then may Christ
by the imputation of our unrighteousness be said to be a
sinner and a child of the devil.' Ans. 1. That which the
Scripture affirms concerning the imputation of our sins unto
Christ is, that he was mg,de sin for us. This the Greek ex-
positors, Chrysostom, Theophylact, and Oecumenius, with
many others, take for a sinner. But all affirm, that deno-
mination to be taken from imputation only ; he had sin im-
puted unto him, and underwent the punishment due unto
it, as we have righteousness imputed unto us, and enjoy the
benefit of it. 2. The imputation of sin unto Christ, did
not carry along with it any thing of the pollution or filth of

2 f2

436 THE DOCTUINE OF

sin to be communicated unto him by transfusion, a thing
impossible ; so that no denomination can thence arise which
should include in it, any respect unto them ; a thought
hereof is impious and dishonourable unto the Son of God.
But his being made sin through the imputation of the guilt
of sin, is his honour and glory. 3. The imputation of the
sin of fornicators, idolaters, adulterers, 8cc. such as the Co-
rinthians were before their conversion unto Christ, doth not
on any ground bring him under a denomination from those
sins. For they were so in themselves actively, inherently,
subjectively, and thence were so called. But that he who
knew no sin, voluntarily taking on him to answer for the
guilt of those sins, which in him was an act of righteous-
ness and the highest obedience unto God, should be said to
be an idolater, &c. is a fond imagination. The denomina-
tion of a sinner from sin inherent, actually committed, de-
filing the soul, is a reproach, and significative of the utmost
unworthiness ; but even the denomination of a sinner, by
the imputation of sin, without the least personal guilt or
defilement, being undergone by him unto whom it is imputed,
in an act of the highest obedience, and tending unto the
greatest glory of God, is highly honourable and glorious.
But, 4. The imputation of sin unto Christ, was antecedent
unto any real union between him and sinners, whereon he
took their sin on him, as he would, and for what ends he
would. But the imputation of his righteousness unto be-
lievers, is consequential in order of nature unto their union
with him, whereby it becomes theirs in a peculiar manner;
so as that there is not a parity of reason that he should be
esteemed a sinner, as that they should be accounted righ-
teous. And, 5. We acquiesce in this, that on the imputa-
tion of sin unto Christ, it is said that God made him to be
sin for us, which he could not be, but thereby ; and he was
so by an act transient in its effects for a time only, that time
wherein he underwent the punishment due unto it. But on
the imputation of his righteousness unto us, we are made
the righteousness of God with an everlasting righteousness
that abides ours always. 6. To be a child of the devil by
sin, is to do the works of the devil ; John viii. 44. But the
Lord Christ in taking our sins upon him, when imputed
unto him, did the work of God in the highest act of holy

JUSTIFICATION BY FAITH. 437

obedience, evidencing himself to be the Son of God thereby,
and destroying the work of the devil. So foolish and im-
pious is it, to conceive that any absolute change of state or
relation in him did ensue thereon.

That by the righteousness of God in this place, our own
faith and obedience according to the gospel, as some would
have it, are intended, is so alien from the scope of the place,
and sense of the words, as that I shall not particularly exa-
mine it. The righteousness of God is revealed to faith, and
received by faith, and is not therefore faith itself. And the
force of the antithesis is quite perverted by this conceit.
For where is it in this, that he was made sin by the imputa-
tion of our sin unto him, and we are made righteousness by
the imputation of our own faith and obedience unto our-
selves. But as Christ had no concern in sin, but as God
made him sin, it was never in him inherently ; so have we
no interest in this righteousness, it is not in us inherently,
but only is imputed unto us. Besides, the act of God in
making us righteous, is his justifying of us. But this is
not by the infusion of the habit of faith and obedience, as
we have proved. And what act of God is intended by them,
who affirm, that the righteousness of God which we are
made, is our own righteousness, I know not. The consti-
tution of the gospel law it cannot be ; for that makes no
man righteous. And the persons of believers are the ob-
ject of this act of God, and that as they are considered in
Christ.

Gal. ii. 16. The epistle of the same apostle unto the
Galatians, is wholly designed unto the vindication of the
doctrine of justification by Christ, without the works of the
law, with the use and means of its improvement. The sum
of his whole design is laid down in the repetition of his
words unto the apostle Peter, on the occasion of his failure,
there related, chap. ii. 16. ' Knowing that a man is not
justified by the works of the law, but by the faith of Jesus
Christ, even we have believed on Jesus Christ, that we might
be justified by the faith of Christ, and not by the works of
the law; for by the works of the law, shall no flesh be
justified.'

That which he doth here assert, was such a known, such
a fundamental principle of truth among all believers, that

438 THE DOCTRINE OF

their conviction and knowledge of it, was the ground and
occasion of their transition, and passing over from Judaism
unto the gospel and faith in Jesus Christ thereby.

And in the words the apostle determines that great in-
quiry, how, or by what means a man is, or may be justified
before God. The subject spoken of is expressed indefi-
nitely ; a man, that is, any man, a Jew, or a Gentile, a be-
liever, or an unbeliever. The apostle that spake, and they
to whom he spake ; the Galatians to whom he wrote, who also
for some time had believed and made profession of the gospel.

The answer given unto the question is both negative and
positive, both asserted with the highest assurance, and as
the common faith of all Christians, but only those who had
been carried aside from it by seducers. He asserts, that
this is not, this cannot be by the works of the law. What
is intended by the law in these disputations of the apostle,
hath been before declared and evinced. The law of Moses
is sometimes signally intended ; not absolutely, but as it was
the present instance of men's cleaving unto the law of righte-
ousness, and not submitting themselves thereon unto the
righteousness of God. But that the consideration of the moral
law, and the duties of it, is in this argument any where ex-
cepted by him, is a weak imagination ; yea, it would except
the ceremonial law itself; for the observation of it, whilst
it was in force, was a duty of the moral law.

And the works of the law, are the works and duties of
obedience which this law of God requires, performed in the
manner that it prescribes, namely, in faith, and out of love
unto God above all, as hath been proved. To say, that the
apostle excludeth only works absolutely perfect, which none
ever did, or could perform since the entrance of sin, is to
suppose him to dispute with great earnestness, and many
arguments against that which no man asserted, and which
he doth not once mention in all his discourse. Nor can he
be said to exclude only works that are looked on as merito-
rious, seeing he excludeth all works, that there may be no
place for merit in our justification, as hath also been proved.
Nor did these Galatians, whom he writes unto, and convinceth
them of their error, look for justification from any works,
but such as they performed then, when they were believers.
So that all sorts of works are excluded from any interest in

JUSTIFICATION BY FAITH. 439

our justification. And so much weight doth the apostle
lay on this exclusion of works from our justification, as that
he affirms, that the admittance of it overthrows the whole
gospel, ver. 21. * For,' saith he, * if righteousness be by the
law, then Christ is dead in vain ;* and it is dangerous ventur-
ing on so sharp a fence.

Not this, or that sort of works ; not this, or that manner
of the performance of them ; not this, or that kind of in-
terest in our justification; but all works of what sort soever,
and however performed, are excluded from any kind of con-
sideration in our justification, as our works or duties of obe-
dience. For these Galatians whom the apostle reproves,
desired no more, but that in the justification of a believer,
works of the law, or duties of obedience, might be admitted
into a conjunction or copartnership with faith in Christ
Jesus. For that they would exclude faith in him, and assign
justification unto works without it, nothing is intimated,
and it is a foolish imagination. In opposition hereunto he
positively ascribes our justification unto faith in Christ
alone : not by works but by faith, is by faith alone. That
the particles iav firi are not exceptive, but adversative, hath
not only been undeniably proved by Protestant divines,
but is acknowledged by those of the Roman church, who
pretend unto any modesty in this controversy. The words
of Estius on this place deserve to be transcribed, * Nisi per
fidem Jesu, Christi sententiam reddit obscuram particula
nisi' (so the Vulgar Latin renders lav fxrj, instead of ' sed' or
* sed tantum') ' quae si proprie ut Latinis auribus sonat accipia-
tur, exceptionem facit ab eo quod praecedit, ut sensus sit
hominem non justificari ex operibus Legis, nisi fides in Chris-
tum ad ea opera accedat, quae si accesserit justificari eum per
legis opera. Sed cum hie sensus justificationem dividat,
partim eam tribuens operibus legis, partim fidei Christi,
quod est contra definitam et absolutam apostoli sententiam,
manifestum est, interpretationem illam tanquam apostolico
sensui et scopo contrariam omnino repudiandam esse. Ve-
rum constat voculam (nisi) frequentur in Scripturis adversa-
tive sumi, ut idem valeat quod sed tantum.' So he accord-
ing to his usual candour and ingenuity.

It is not probable that we shall have an end of contend-
ing in this world, when men will not acquiesce in such plain

440 THE DOCTRINE OF

determinations of controversies given by the Holy Ghost
himself.

The interpretation of this place, given as the meaning
of the apostle, that men cannot be justified by those works
which they cannot perform, that is, works absolutely per-
fect; but may be so, and are so, by those which they can,
and do perform, if not in their own strength, yet by the aid
of grace; and that faith in Christ Jesus which the apostle
opposeth absolutely unto all works whatever, doth include
in it all those works which he excludes, and that with respect
unto that end or effect with respect whereunto they are ex-
cluded, cannot well be supposed to be suitable unto the mind
of the Holy Ghost.

Eph. ii. 8 — 10. ' For by grace ye are saved through
faith, and that not of yourselves, it is the gift of God ; not
of works, lest any man should boast. For we are his work-
manship created in Christ Jesus unto good works, which
God hath fore-ordained that we should walk in them.'

Unless it had seemed good unto the Holy Ghost to have
expressed beforehand all the evasions and subterfuges, which
the wit of man in after ages could invent, to pervert the
doctrine of our justification before God, and to have re-
jected them, it is impossible they could have been more
plainly prevented than they are in this context. If we may
take a little unprejudiced consideration of it, I suppose what
is affirmed will be evident.

It cannot be denied, but that the design of the apostle
from the beginning of this chapter, unto the end of ver. II.
is to declare the way whereby lost and condemned sinners
come to be delivered, and translated out of that condition
into an estate of acceptance with God, and eternal salvation
thereon. And therefore in the first place, he fully describeth
their natural state, with their being obnoxious unto the wrath
of God thereby. For such was the method of this apostle,
unto the declaration of the grace of God in any kind, he
did usually, yea, constantly premise the consideration of our
sin, misery, and ruin. Others now like not this method so
well. Howbeit this hinders not, but that it was his. Unto
this purpose he declares unto the Ephesians, ' That they
were dead in trespasses and sins,' expressing the power that
sin had on their souls, as unto spiritual life, and all the

JUSTIFICATION BY FAITH. 441

actions of it; but withal that they lived and walked in sin,
and on all accounts were the children of wrath, or subject
and liable unto eternal condemnation, ver. 1 — 3. What such
persons can do towards their own deliverance, there are many
terms found out to express, all passing my understandino-^
seeing the entire design of the apostle is to prove, that they
can do nothing at all. But another cause, or other causes
of it, he finds out, and that in direct express opposition unto
any thing that may be done by ourselves unto that end.
'O Sc Qeog irXovaiog wv Iv eXhi, ver. 4. It is not a work for
us to undertake ; it is not what we can contribute any thing
unto : ' but God, who is rich in mercy.' The adversative
includes an opposition unto every thing on our part, and en-
closeth the whole work to God. Would men have i^ested
on this divine revelation, the church of God had been free
from many of those perverse opinions and wrangling dis-
putes, which it hath been pestered withal. But they will
not so easily part with thoughts of some kind of interest in
being the authors of their own happiness. Wherefore, two
things we may observe in the apostle's assignation of the
causes of our deliverance from a state of sin, and acceptance
with God.

1. That he assigns the whole of this work absolutely unto
grace, love, and mercy, and that with an exclusion of the
consideration of any thing on our part, as we shall see im-
mediately, ver. 5. 8.

2. He magnifies this grace in a marvellous manner. For,
1. He expresseth it by all names and titles whereby it is
signified, as 'Aeoc, ayawn, xapiQ^ X?*?^^o^»?e, ' mercy,' ' love,'
' grace,' and * kindness.' For he would have us to look only
unto grace herein. 2. He ascribes such adjuncts, and gives
such epithets unto that divine mercy and grace which is the
sole cause of our deliverance in and by Jesus Christ, as ren-
der it singular, and herein solely to be adored. IlXovaLog Iv
IXki' Sm TTJv 7roXX.i)v aya7rr}v — vTTEpjdaXXwv irXovrog rrig Y^P^toq.
' Rich in mercy.' * Great love wherewith he loved us.' * The

exceeding riches of his grace, in his kindness ;' ver. 4 7.

It cannot reasonably be denied, but that the apostle doth
design deeply to affect the mind and heart of believers with
a sense of the grace and love of God in Christ, as the only
cause of their justification before God. I think no words

442 THE DOCTRINE OF

can express those conceptions of the mind, which this re-
presentation of grace doth suggest. Whether they think it
any part of their duty to be like minded, and comply with
the apostle in this design, who scarce ever mention the grace
of God, unless it be in a way of diminution from its efficacy,
and unto whom such ascriptions unto it as are here made by
him, are a matter of contempt, is not hard to judge.

But it will be said, these are good words indeed, but they
are only general ; there is nothing of argument in all this
adoring of the grace of God in the work of our salvation.
It may be so it seems to many. But yet to speak plainly,
there is to me more argument in this one consideration,
namely, of the ascription made in this cause unto the grace
of God in this place, than in a hundred sophisms, suited
neither unto the expressions of the Scripture, nor the ex-
perience of them that do believe. He that is possessed with
a due apprehension of the grace of God, as here represented,
and under a sense that it was therein the design of the Holy
Ghost to render it glorious, and alone to be trusted unto,
will not easily be induced to concern himself in those ad-
ditional supplies unto it from our own works and obedience?
which some would suggest unto him. But we may yet look
farther into the words.

The case which the apostle states, the inquiry which he
hath in hand, whereon he determineth as to the truth
wherein he instructs the Ephesians, and in them the whole
church of God, is, how a lost, condemned sinner, may come
to be accepted with God, and thereon saved. And this is
the sole inquiry wherein we are, or intend in this controversy,
to be concerned. Farther, we will not proceed, either upon
the invitation or provocation of any. Concerning this, his
position and determination is, that * we are saved by grace.'
This first he occasionally interposeth in his enumeration
of the benefits we receive by Christ, ver. 5. But not content
therewith, he again directly asserts it, ver. 8; in the same
words ; for he seems to have considered how slow men
would be in the admittance of this truth, which at once de-
prives them of all boastings in themselves.

What it is that he intends by our being saved, must
be inquired into. It would not be prejudicial unto, but
rather advance the truth we plead for, if by our being saved.

JUSTIFICATION BY FAITH. 443

eternal salvation were intended. But that cannot be the
sense of it in this place, otherwise than as that salvation is
included in the causes of it, which are effectual in this life.
Nor do I think that in that expression, * by grace ye are
saved,' our justification only is intended, although it be so
principally. Conversion unto God, and sanctification, are
also included therein, as is evident from ver. 5, 6. And they
are no less of sovereign grace, than is our justification itself.
But the apostle speaks of what the Ephesians being now be-
lievers, and by virtue of their being so, were made partakers
of in this life. This is manifest in the whole context. For
having in the beginning of the chapter described their con-
dition, what it was in common with all the posterity of Adam
by nature, ver. 1 — 3. he moreover declares their condition
in particular, in opposition to that of the Jews, as they were
Gentiles, Idolaters, Atheists, ver. 11, 12. Their present
delivery by Jesus Christ from this whole miserable state and
condition, that which they were under in common with all
mankind, and that which was a peculiar aggravation of its
misery in themselves, is that which he intends by their being
saved. That which was principally designed in the de-
scription of this state is, that therein, and thereby, they
were liable unto the wrath of God, guilty before him, and
obnoxious unto his judgment. This he expresseth in the
declaration of it, ver. 3. Answerable unto that method, and
those grounds, he every where proceeds on in declaring the
doctrine of justification.

Rom. iii. 19—24. Tit. iii. 3 — 5. From this state they
had deliverance by faith in Christ Jesus. ' For unto as
many as received him, power is given to be the sons of
God ;' John i. 12. ' He that believeth on him, is not con-
demned,' that is, he is saved, in the sense of the apostle in
this place ; John iii. 15. *He that believeth on the Son of
God hath everlasting life' (is saved), ' but he that believeth
not, the wrath of God abideth on him ;' ver. 36. And in
this sense, ' saved,' and * salvation,' are frequently used in
the Scripture. Besides he gives us so full a description of
the salvation, which he intends from ver. 13. unto the end
of the chapter, that there can be no doubt of it. It is our
being * made nigh by the blood of Christ;' ver. 13. Our
peace with God by his death; ver. 14, 15. Our * recon-

444 TJIE DOCTRINE OF

ciliation* by the blood of the cross ; ver. 16. Our 'access
unto God/ and all spiritual privileges thereon depending ;
ver. 18—20, &c.

Wherefore, the inquiry of the apostle and his determina-
tion thereon, is concerning the causes of our justification
before God. This he declares and fixeth both positively and
negatively. Positively, 1. In the supreme moving cause on
the part of God. This is that free sovereign grace and love
of his, which he illustrates by its adjuncts and properties
before-mentioned. 2. In the meritorious procuring cause
of it, which is Jesus Christ in the work of his mediation, as
the ordinance of God for the rendering this grace effectual
unto his glory, ver. 7. 13. 16. 3. In the only means or in-
strumental cause on our part, which is faith. ' By grace are
ye saved through faith / ver. 8. And lest he should seem to
derogate any thing from the grace of God, in asserting the
necessity and use of faith, he adds, that epanorthosis, * and
that not of ourselves, it is the gift of God.' The communi-
cation of this faith unto us is no less of grace than is the
justification which we obtain thereby. So hath he secured
the whole work unto the grace of God through Christ,
wherein we are interested by faith alone.

But not content herewith, he describes this work nega-
tively, or adds an exclusion of what might be pretended to
have a concernment therein. And therein three things are
stated distinctly : 1. What it is he so excludes. 2. The
reason whereon he doth so. 3. The confirmation of that
reason, wherein he obviates an objection that might arise
thereon.

1 . That which he excludes is works ; 'not of works / ver. 9.
And what works he intends, at least principally, himself de-
clares. Works, say some, of the law, the law of Moses.
But what concernment had these Ephesians therein, that the
apostle should inform them, that they were not justified by
those works ? They were never under that law, never sought
for righteousness by it, nor had any respect unto it, but
only, that they were delivered from it. But it may be he
intends only^ works wrought in the strength of our own na-
tural abilities, without the aids of grace, and before believing.
But what were the works of these Ephesians antecedent
unto believing, he before and afterward declares. For ' being

JUSTIFICATION BY FAITH. 445

dead in trespasses and sins, they walked according to the
course of this world in the lusts of the flesh, fulfilling the
desires of the flesh, and of the mind ;' ver. 1 — 3. It is cer-
tain enough that these works have no influence into our jus-
tification ; and no less certain, that the apostle had no reason
to exclude them from it, as though any could pretend to be
advantaged by them, in that which consisteth in a deliverance
from them. Wherefore, the works here excluded by the
apostle, are those works which the Ephesians now per-
formed, when they were believers, quickened with Christ ;
even the works which God hath fore-ordained, that we should
walk in them, as he expressly declared, ver. 10. And these
works he excludeth not only in opposition unto grace, but
in opposition unto faith also. Through faith, not of works.
Wherefore he doth not only reject their merit, as inconsis-
tent with grace, but their co-interest on our part with, or
subsequent interest unto, faith, in the work of justification
before God.

If we are saved by grace through faith in Christ exclu-
sively unto all works of obedience whatever, then cannot
such works be the whole or any part of our righteousness
unto the justification of life. Wherefore another righteous-
ness we must have or perish for ever. Many things I know
are here offered, and many distinctions coined to retain some
interest of works in our justification before God ; but whe-
ther it be the safest way to trust unto them, or unto this
plain, express, divine testimony, will not be hard for any to
determine when they make the case their own.

2. The apostle adds a reason of this, exclusion of works;
*not of works lest any one should boast.' God hath or-
dained the order and method of our justification by Christ
in the way expressed, that no man might have ground, rea-
son, or occasion to glory or boast in or of himself. So it is
expressed, 1 Cor. i. 21. 30, 31. Rom. iii. 32. To exclude all
glorying or boasting on our part, is the design of God.
And this consists in an ascription of something unto our-
selves, that is not in others, in order unto justification. And
it is works alone that can administer any occasion of this
boasting ; * For if Abraham were justified by works, he had
whereof to glory ;' Rom. iv. 2. And it is excluded alone by
the *law of faith ;' Rom. iii. 27. For the nature and use of

44G THE DOCTRINE OF

faith, is to find righteousness in another. And this boasting,
all works are apt to beget in the minds of men, if applied
unto justification. And where there is any boasting of this
nature, the design of God towards us in this work of his
grace, is frustrated what lieth in us.

That which I principally insist on from hence, is, that
there are no boundaries fixed in Scripture unto the interest
of works in justification, so as no boasting should be in-
cluded in them. The Papists make them meritorious of it,
at least of our second justification as they call it. This, say
some, ought not to be admitted ; for it includeth boasting.
Merit and boasting are inseparable. Wherefore, say others,
they are only * causa sine qua non,' they are the condition
of it; or they are our evangelical righteousness before God,
whereon we are evangelically justified; or they are a subor-
dinate righteousness, whereon we obtain an interest in the
righteousness of Christ ; or are comprised in the condition
of the new covenant whereby we are justified ; or are in-
cluded in faith, being the form of it, or of the essence of it,
one way or other: for herein men express themselves in
great variety . But so long as our works are hereby asserted
in order unto our justification, how shall a man be certain
that they do not include boasting ; or, that they do express
the true sense of these words, ' not of works lest any man
should boast?' There is some kind of ascription unto our-
selves in this matter, which is boasting. If any shall say,
that they know well enough what they do, and know that
they do not boast in what they ascribe unto works, I must
say that in general I cannot admit it. For the Papists affirm
of themselves, that they are most remote from boasting ; yet
I am very well satisfied that boasting and merit are insepa-
rable. The question is not what men think they do, but
what judgment the Scripture passeth on what they do. And
if it be said, that what is in us, is also of the grace and gift
of God, and is so acknowledged, which excludes all boasting
in ourselves, I say it was so by the Pharisee, and yet was he
a horrible boaster. Let them therefore be supposed to be
wrought in us in what way men please, if they be also
wrought by us, and so be the works of righteousness, which
we have done, I fear their introduction into our justification,
doth include boasting in it, because of this assertion of the

JUSTIFICATION BY FAITH. 447

apostle, ' not of works lest any man should boast.' Where-
fore, because this is a dangerous point, unless men can give
us the direct, plain, indisputable bounds of the introduction
of our works into our justification, which cannot include
boasting in it, it is the safest course utterly to exclude them,
wherein I see no danger of any mistake in these words of
the Holy Ghost, 'not of works lest any man should boast.'
For if we should be unadvisedly seduced into this boasting,
we should lose all the benefit which we might otherwise ex-
pect by the grace of God.

3. The apostle gives another reason why it cannot be of
works, and withal obviates an objection, which might arise
from what he had declared, ver. 10. ' For we are his work-
manship, created in Christ Jesus unto good works, which
God hath before ordained, that we should walk in them/
And the force of his reason, which the casual conjunction
intimates the introduction of, consists in this : that all good
works, those concerning which he treats, evangelical works,
are the effects of the grace of God in them that are in Christ
Jesus, and so are truly justified antecedently in order of
nature unto them. But that which he principally designed
in these words, was that which he is still mindful of,
wherever he treats of this doctrine, namely, to obviate an
objection that he foresaw some would make against it, and
that is this ; ' If good works be thus excluded from our jus-
tification before God, then of what use are they ? we may
live as we list, utterly neglect them, and yet be justified.*
And this very objection do some men continue to manage,
with great vehemency against the same doctrine. We meet
with nothing in this cause more frequently, than that if our
justification before God be not of works, some way or other,
if they be not antecedaneously required thereunto, if they
are not a previous condition of it, then there is no need of
them. Many may safely live in an utter neglect of all obe-
dience unto God. And on this theme men are very apt to
enlarge themselves, who otherwise give no great evidences
of their own evangelical obedience. To me it is marvellous,
that they heed not unto what party they make an accession
in the management of this objection ; namely, unto that of
them, who were the adversaries of the doctrine of erace
taught by the apostle. It must be elsewhere considered.

448

THE DOCTRINE OF

For the present I shall say no more, but that if the answer
here given by the apostle be not satisfactory unto them, if
the grounds and reasons of the necessity and use of good
works here declared, be not judged by them sufficient to es-
tablish them in their proper place and order, I shall not
esteem myself obliged to attempt their farther satisfaction.

Phil. iii. 8, 9. 'Yea, doubtless, and I account all things
but loss for the excellency of the knowledge of Christ Jesus
my Lord : for whom I have suffered the loss of all things, and
do count them but dung, that I may win Christ, and be found
in him, not having mine own righteousness which is of the
law, but that which is through the faith of Christ, the righte-
ousness which is of God by faith.'

This is the last testimony which I shall insist upon, and
although it be of great importance, I shall be the more brief
in the consideration of it, because it hath been lately pleaded
and vindicated by another, whereunto I do not expect any
tolerable reply. For what hath since been attempted by
one, it is of no weight. He is in this matter ovre rpiTog ovn
TirapTog. And the things that I would observe from and
concerning this testimony, may be reduced into the en-
suing heads.

1. That which the apostle designs from the beginning of
this chapter, and in these verses, is in an especial manner to
declare what it is on the account whereof we are accepted
with God, and have thereon cause to rejoice. This he fixeth
in general in an interest in, and participation of, Christ by
faith, in opposition unto all legal privileges and advantages,
wherein the Jews, whom he reflected upon, did boast and
rejoice; * rejoice in Christ Jesus, and have no confidence in
the flesh ;' ver. 3.

2. He supposeth that unto that acceptance before God
wherein we are to rejoice, there is a righteousness necessary;
and to whatever it be is the sole ground of that acceptance.
And to give evidence hereunto,

3. He declares that there is a twofold righteousness that
may be pleaded and trusted unto to this purpose : 1. * Our
own righteousness which is of the law.' 2. ' That which is
through the faith of Christ, the righteousness which is of
God by faith.' These he asserts to be opposite and incon-
sistent as unto the end of our justification and acceptance

JUSTIFICATION BY FAITH. 449

"with God ; ' Not having mine own righteousness, but that
which is/ 8cc. And an intermediate righteousness between
these he acknowledgeth not.

4. Placing the instance in himself, he declares em-
phatically (so as there is scarce a greater TraOog, or vehe-
mency of speech, in all his writings), which of those it was
that he adhered unto, and placed his confidence in. And in
the [handling of this subject, there were some things which
engaged his holy mind into an earnestness of expression in the
exaltation of one of these, namely, of the righteousness which
is of God by faith, and the depression of the other, or his
own righteousness. As,

1. This was the turning point, whereon he and others
had forsaken their Judaism and betaken themselves unto the
gospel. This therefore was to be secured as the main in-
stance, wherein the greatest controversy that ever was in
the world was debated. So he expresseth it. Gal. ii. 15, 16.
'We who are Jews by nature, and not sinners of the Gen-
tiles, knowing that a man is not justified by the works of
the law, but by the faith of Jesus Christ, even we have be-
lieved in Jesus Christ, that we might be justified by the
faith of Christ, and not by the works of the law. 2. Hereon
there was great, opposition made unto this doctrine by the
Jews in all places, and in many of them the minds of multi-
tudes were turned off from the truth (which the most are
generally prone unto in this case) and perverted from the sim-
plicity of the gospel. This greatly afl?ected his holy soul,
and he takes notice of it in most of his epistles. 3. The
weight of the doctrine itself, with that unwillingness which
is in the minds of men by nature to embrace it, as that which
lays the axe to the root of all spiritual pride, elation of
mind, and self-pleasing whatever, whence innumerable sub-
terfuges have been, and are, sought out to avoid the eflScacy
of it, and to keep the souls of men from that universal resig-
nation of themselves unto sovereign grace in Christ, which
they have naturally such an aversation unto, did also affect
him. 4. He had himself been a great sinner in the days of
his ignorance, by a peculiar opposition unto Christ and the
gospel ; this he was deeply sensible of, and therewithal of
the excellency of the grace of God and the righteousness of
Christ, whereby he was delivered. And men must have some

VOL, XI. 2 G

450 THE DOCTRINE OF

experience of what he felt in himself as unto sin and grace,
before they can well understand his expressions about them.

5. Hence it was, that in many other places of his writings,
but in this especially, he treats of these things with a greater
earnestness and vehemency of spirit than ordinary. Thus,

1. On the part of Christ whom he would exalt, he mention-
eth not only the knowledge of him, but to viregixov Tiqq yvto-
aeijjg, ' The excellency of the knowledge of Christ Jesus my
Lord,' with an emphasis in every word; and those other re-
doubled expressions, * all loss for him,' that ' I may win him,'
' that T may be found in him,' ' that I may know him,' all
argue the working of his affections under the conduct of
faith and truth unto an acquiescency in Christ alone, as all
and in all. Somewhat of this frame of mind is necessary
unto them that would believe his doctrine. Those who are
utter strangers unto the one, will never receive the other.

2. In his expression of all other things that ai'e our own,
that are not Christ, whether privileges or duties, however
good, useful, excellent, they may be in themselves, yet in
comparison of Christ and his righteousness, and with respect
unto the end of oim* standing before God, and acceptance
with him, with the same vehemency of spirit he casts con-
tempt upon, calling them o-Kuj3aXa, ' dog's meat' to be left
for them whom he calleth dogs, that is, evil workers, of the
concision ; or the wicked Jews who adhered pertinaciously
unto the righteousness of the law, ver. 2. This account of
the earnestness of the apostle in this argument, and the
warmth of his expressions, I thought meet to give as that
which gives light into the whole of his design.

6. The question being thus stated, the inquiry is, what
any person who desires acceptance with God, or a righte-
ousness whereon he may be justified before him, ought to
betake himself unto. One of the ways proposed he must
close withal. Either he must comply with the apostle in
his resolution to reject all his own righteousness, and to be-
take himself unto the righteousness of God, which is by
faith in Christ Jesus alone, or find out for himself, or get
some to find out for him, some exceptions unto the apostle's
conclusion, or some distinctions that may prepare a reserve
for his own works, one way or other, in his justification
before God. Here every one must choose for himself. In

JUSTIFICATION BY FAITH. 451

the meantime, we thus argue : If our own righteousness,
and the righteousness which is of God by faith ; or that
which is through the faith of Christ Jesus (namely, the
righteousness which God imputeth unto us, Rom. iv. 6. or
the abundance of grace and the gift of righteousness there-
by, which we receive, Rom. v. 17.) are opposite, and incon-
sistent in the work of justification before God, then are we
justified by faith alone through the imputation of the righte-
ousness of Christ unto us. The consequent is plain from
the removal of all other ways, causes, means, and conditions
of it, as inconsistent with it. But the antecedent is ex-
pressly the apostle's ; not my own, but that of God. Again,

That whereby and wherewith we are found in Christ,
is that whereby alone we are justified before God; for to
be found in Christ, expresseth the state of the person that
is to be justified before God; whereunto is opposed to be
found in ourselves. And according unto these different
states doth the judgment of God pass concerning us. And
as for those who are found in themselves, we know what will
be their portion. But in Christ we are found by faith alone.

All manner of evasions are made use of by some, to
escape the force of this testimony. It is said in general,
that no sober-minded man can imagine the apostle did not
desire to be found in gospel righteousness, or that by his
own righteousness he meant that. For it is that alone can
entitle us unto the benefits of Christ's righteousness. 'Nol-
lem dictum.' 1. The censure is too severe to be cast on all
Protestant writers without exception, who have expounded
this place of the apostle ; and all others, except some few of
late, influenced by the heat of the controversy wherein they
are engaged. 2. If the gospel righteousness intended, be
his own personal righteousness and obedience, there is
some want of consideration in affirming, that he did not
desire to be found in it. That wherein we are found, thereon
are we to be judged ; to be found in our own evangelical
righteousness before God, is to enter intojudgment with God
thereon, which those who understand any thing aright of
God and themselves, will not be free unto. And to make
this to be the meaning of his words, I desire not to be
found in my own righteousness which is after the law, but
I desire to be found in mine own righteousness which is ac-

2 G 2

452 THE DOCTKITSE OF

cording to the gospel ; whereas, as they are his own inhe-
rent righteousness, they are both the same, doth not seem a
proper interpretation of his words, and it shall be immedi-
ately disproved. 3. That our personal gospel righteous-
ness doth entitle us unto the benefits of Christ's righte-
ousness, that is, as unto our justification before God, is
' gratis dictum,' not one testimony of Scripture can be pro-
duced that gives the least countenance unto such an asser-
tion. That it is contrary unto many express testimonies,
and inconsistent with the freedom of the grace of God in
our justification, as proposed in the Scripture, hath been
proved before. Nor do any of the places which assert the
necessity of obedience and good works in believers, that is,
justified persons unto salvation, any way belong unto the
proof of this assertion; or, in the least, express or intimate
any such thing. And, in particular, the assertion of it is
expressly contradictory unto that of the apostle, Tit.iii. 4, 5.
But I forbear, and proceed to the consideration of the
special answers that are given unto this testimony, espe-
cially those of Bellarmine, whereunto I have as yet seen
nothing added with any pretence of reason in it.

1. Some say, that by his own righteousness which the
apostle rejects, he intends only his righteousness Ik vo/xou,
or * by the works of the law.' But this was only an out-
ward external righteousness, consisting in the observation
of rites and ceremonies, without respect unto the inward
frame or obedience of the heart. But this is an impious
imagination. The righteousness which is by the law, is the
righteousness which the law requires, and those works of
it, which if a man do, he shall live in them ; ' for the doers
of the law shall be justified ;' Rom. ii. 13. Neither did God
ever give any law of obedience unto man, but what obliged
him to * love the Lord his God with all his heart, and all his
soul.* And it is so far from being true, that God by the law
required an external righteousness only, that he frequently
condemns it as an abomination to him, where it is alone.

2. Others say, that it is the righteousness, whatever it be,
w^hich he had during his Pharisaism. And although he
should be allowed, in that state, to have lived in all good con-
science, instantly to have served God day and night, and
to have had respect as well unto the internal as the external

JUSTIFICATION BY FAITH. 453

works of the law ; yet all these works being before faith,
before conversion to God, maybe, and are to be, rejected
as unto any concurrence unto our justification. But works
wrought in faith, by the aid of grace, evangelical works are
of another consideration, and together with faith, are the
condition of justification.

Ans. 1. That in the matter of our justification, the apo-
stle opposeth evangelical works, not only unto the grace of
God, but also unto the faith of believers, was proved in the
consideration of the foregoing testimony.

2. He makes no such distinction as that pretended,
namely, that works are of two sorts ; whereof one is to be
excluded from any interest in our justification, but not the
other ; neither doth he any where else, treating of the same
subject, intimate any such distinction ; but, on the contrary,
declares that use of all works of obedience in them that be-
lieve, which is exclusive of the supposition of any such dis-
tinction, but he directly expresseth, in this rejection, his own
righteousness, that is, his personal inherent righteousness
whatever it be, and however it be wrought.

3. He makes a plain distinction of his own twofold estate,
namely, that of his Judaism which he was in before his con-
version, and that which he had by faith in Christ Jesus. In
the first state, he considers the privileges of it, and declares
what judgment he made concerning them upon the revelation
of Jesus Christ unto him, riyTj^m, saith he, referring unto
the time past, namely, at his first conversion. I considered
them with all the advantages, gain, and reputation, which I
had by them, but rejected them all for Christ, because the
esteem of them and continuance in them as privileges, was
inconsistent with faith in Christ Jesus. Secondly, he pro-
ceeds to give an account of himself and his thoughts, as unto
his present condition. For it might be supposed, that al-
though he had parted with all his legal privileges for Christ,
yet, now being united unto him by faith, he had something
of his own, wherein he might rejoice, and on the account
whereof he might be accepted with God (the thing inquired
after) or else he had parted with all for nothing. Where-
fore he who had no design to make any reserves of what he
might glory in, plainly declares what his judgment is con-
cerning all his present righteousness, and the ways of obe-

454 THE DOCTRINE OF

dience which he was now engaged in, with respect unto the
ends inquired after, ver. 8. 'AXXa /nevovvyE koI riyovfxai. The
bringing over of what was affirmed before concerning his
Judaical privileges into this verse, is an effect of a very su-
perficiary consideration of the context. For, 1. There is a
plain oiiSijo-fc ill these words, 'AXXa fievovvye koI, He could
not more plainly express the heightening of what he had
affirmed by a proceed unto other things, or the considera-
tion of himself in another state. But, moreover, beyond
what I have already asserted. 2. The change of the time
expressed by rjyrjjuai respects what was past, into riyovfiai
wherein he hath respect only unto what was present, not
what he had before rejected and forsaken, makes evident
his progress unto the consideration of things of another
nature. Wherefore, unto the rejection of all his former Ju-
daical privileges, he adds his judgment concerning his own
present personal righteousness. But whereas it might be
objected, that rejecting all both before and after conversion,
he had nothing left to rejoice in, to glory in, to give him ac-
ceptance with God ; he assures us of the contrary, namely,
that he found all these things in Christ, and the righteous-
ness of God which is by faith. He is therefore in these
words, * Not having mine own righteousness, which is by the
law ;' so far from intending only the righteousness which he
had before his conversion, as that he intends it not at all.

The words of Davenant on this passage of the apostle,
being in my judgment not only sober, but weighty also, I
shall transcribe them. ' Hie docet apostolus qusenam ilia
justitia sit qua nitendum coram Deo, nimirumquse perfidem
apprehenditur, athsecimputata est: Causam etiam ostendit
cur jure nostra fiat, nimirum quia nos Christi sumus et in
Christo comperimur; quia igitur insiti sumus in corpus ejus
et coalescimus cum illo in unam personam, ideo ejus justitia
nostra reputatur ;' De Justif. Habit, cap. 38. For whereas
some begin to interpret our being in Christ, and being found
in him, so as to intend no more but our profession of the
faith of the gospel, the faith of the Catholic church in all
aoes concerning the mystical union of Christ and believers,
is not to be blown away with a few empty words and unproved
assertions.

The answer therefore is full and clear unto the general

JUSTIFICATION BY FAITH. 455

exception, namely, that the apostle rejects our legal, but
not our evangelical righteousness. For, 1. The apostle re-
jects, disclaims, disowns, nothing at all, not the one, nor the
other absolutely, but in comparison of Christ, and with re-
spect unto the especial end of justification before God, or
a righteousness in his sight. 2. In that sense he rejects all
our own righteousness, but our evangelical righteousness,
in the sense pleaded for, is our own, inherent in us, per-
formed by us. 3. Our legal righteousness, and our evan-
gelical, so far as an inherent righteousness is intended, are
the same, and the different ends and use of the same righ-
teousness, is alone intended in that distinction, so far as it
hath sense in it. That which in respect of motives unto it,
the ends of it, with the especial causes of its acceptance
with God, is evangelical, in respect of its original prescrip-
tion, rule, and measure, is legal. When any can instance
in any act or duty, in any habit or effect of it, which are not
required by that law which enjoins us to love the Lord our
God, with all our heart, soul, and mind, and our neighbour
as ourselves ; they shall be attended unto. 4. The apostle
in this case rejects all the works of righteousness which we
have done. Tit. iii. 5. But our evangelical righteousness
consisteth in the works of righteousness which we do. 5. He
disclaims all that is our own. And if the evangelical righ-
teousness intended be our own, he sets up another in oppo-
sition unto it ; and which therefore is not our own, but as
it is imputed unto us. And I shall yet add some other rea-
sons which render this pretence useless, or shew the false-
ness of it.

1. Where the apostle doth not distinguish or limit what
he speaks of, what ground have we to distinguish or limit
his assertions. ' Not by works,' saith he, sometimes abso-
lutely, sometimes the works of righteousness, ' which we have
done ;' that is, not by some sort of works, say those who
plead the contrary; but by what warrant? 2. The works
which they pretend to be excluded, as wherein our own
righteousness that is rejected doth consist, are works
wrought without faith, without the aid of grace : but these
are not good works, nor can any be 'denominated righteous
from them, nor is it any righteousness that consists in them
alone. * For without faith it is impossible to please God :'

456 J'HE DOCTRINE OF

and to what purpose should the apostle exclude evil works'
and hypocritical, from our justification ? Whoever imagined
that any could be justified with respect unto them? There
might have been some pretence for this gloss., had the apo-
stle said his own works ; but whereas he rejects his own
righteousness, to restrain it unto such works as are not
righteous, as will denominate none righteous, as are no righ-
teousness at all, is most absurd. 3. Works wrought in
faith, if applied unto our justification, do give occasion
unto, or include boasting, more than any others, as being
better and more praiseworthy than they. 4. The apostle
elsewhere excludes from justification the works that Abra-
ham had done when he had been a believer many years ;
and the works of David when he described the blessedness
of a man by the forgiveness of sins. 5. The state of the
question which he handles in his Epistle unto the Galatians,
was expressly about the works of them that did believe. For
he doth not dispute against the Jews, who would not be
pressed in the least with his arguments, namely, that if the
inheritance were by the law, then the promise was of none
effect; and if righteousness were by the law, then did Christ
die in vain : for these things they would readily grant. But
he speaks unto them that were believers, with respect unto
those works which they would have joined with Christ and
the gospel, in order unto justification. 6. If this were the
mind of the apostle, that he would exclude one sort of
works', and assert the necessity of another unto the same
end, why did he not once say so, especially considering
how necessary it was that so he should do, to answer those
objections against his doctrine which he himself takes notice
of, and returns answer unto on other grounds, without the
least intimation of any such distinction.

Bellarmine considereth this testimony in three places,
lib. i. cap. 18. lib. i. cap. 19. lib. v. cap. 5. De Justificat.
And he returns three answers unto it, which contain the
substance of all that is pleaded by others unto the same pur-
pose. 1. He saith, ' That the righteousness which is by the
law, and which is opposed unto the righteousness which is
by faith, is not the righteousness written in the law, or which
the law requires, but a righteousness wrought without the
aid of grace, by the knowledge of the law alone.' 2. ' That

JUSTIFICATION BV lAITH. 457

the righteousness which is by the faith of Christ, are
* opera nostra justa facta ex fide/ our own righteous works
wrought in faith, which others call our evangelical works.'
3. * That it is blasphemous to call the duties of inherent righ-
teousness Zrjfjiiav KoX (TKv(5aXa Moss and dung.' But he la-
bours in the fire with all his sophistry. For as to the first,
1. That by the righteousness which is by the law, the righ-
teousness which the law requires, is not intended, is a bold
assertion, and expressly contradictory unto the apostle,
Rom. ix. 31. X. 5. In both places he declares the righte-
ousness of the law to be the righteousness that the law re-
quires. 2. The works which he excludes, he calls ' the works
of righteousness that we have done,' Tit. iii. 5. which are
the works that the law requires. Unto the second, I say,
1. That the substance of it is, that the apostle should pro-
fess that ' I desire to be found in Christ, not having my own
righteousness, but having my own righteousness;' for evan-
gelical inherent righteousness was properly his own. And
I am sorry that some should apprehend that the apostle in
these words did desire to be found in his own righteousness
in the presence of God, in order unto his justification. For
nothing can be more contrary, not only unto the perpetual
tenor and design of all his discourses on this subject, but
also unto the testimony of all other holy men in the Scrip-
ture, to the same purpose, as we have proved before. And
I suppose there are very few true believers at present, whom
they will find to comply and join with them in this desire
of being found in their own personal evangelical righteous-
ness, or the works of righteousness which they have done,
in their trial before God, as unto their justification. We
should do well to read our own hearts, as well as the books
of others in this matter. 2. ' The righteousness which is of
God by faith/ is not our own obedience or righteousness, but
that which is opposed unto it : that which God imputes
unto us, Rom. iv. 6. That which we receive by way of
gift, chap.v. 17. 3. That by the righteousness which is by
the faith of Christ Jesus our own inherent righteousness is
not intended, is evident from hence, that the apostle ex-
cludes all his own righteousness, as, and when he was found
in Christ, that is, whatever he had done as a believer. And
if there be not an opposition in these words, between arigh-

453 THE DOCTRINE OF

teousness that is our own, and that which is not our own, I
know not in what words it can be expressed. Unto the
third I say, 1. The apostle doth not, nor do we say that he
doth, call our inherent righteousness dung, but only that he
accounts it so. 2. He doth not account it so absolutely,
■which he is most remote from, but only in comparison with
Christ. 3. He doth not esteem it so in itself, but only as
unto his trust in it, with respect unto one especial end,
namely, our justification before God. 4. The prophet Isaiah,
in the same respect, terms all our righteousness filthy rags,
chap. Ixiv. 6. And tD>1j; 1X1 is an expression of as much
contempt, as <TKvj3a'Xa.

5. Some say all works are excluded as meritorious of
grace, life, and salvation, but not as the condition of our
justification before God. But, 1. Whatever the apostle ex-
cludes, he doth it absolutely, and with all respects, because
he sets up something else in opposition unto it. 2. There
is no ground left for any such distinction in this place : for
all that the apostle requires unto our justification is, 1. That
we be found in Christ, not in ourselves. 2. That we have
the righteousness of God, not our own. 3. That we be
made partakers of this righteousness by faith, which is the
substance of what we plead for.

CHAP. XIX.

Objections against the doctrine of justification hy the imputation of the
righteousness of Christ. Personal holiness and obedience not obstructed^
but furthered by it.

That which remaineth to put an issue to this discourse, is
the consideration of some things, that in general are laid in
objection against the truth pleaded for. Many things of
that nature we have occasionally met withal, and already
removed. Yea, the principal of those which at present are
most insisted on. The testimonies of Scripture urged by
those of the Roman church for justification by works, have
all of them so fully and frequently been answered by Protes-
tant divines, that it is altogether needless to insist again

JUSTIFICATION BY FAITH. 459

Upon them, unless they had received some new enforcement,
which of late they have not done. That which for the most
part we have now to do withal, are rather sophistical cavils
from supposed absurd consequences, than real theological
arguments. And some of those who would walk with most
wariness between the imputation of the righteousness of
Christ and justification by our own works, either are in such
a slippery place, that they seem sometimes to be on the one
side, sometimes on the other, or else to express themselves
with so much caution as it is very difficult to apprehend
their minds. I shall not therefore for the future dare to say,
that this or that is any man's opinion, though it appear unto
me so to be as clear and evident as words can express it, but
that this or that opinion, let it be maintained by whom it
will, I approve or disapprove, this I shall dare to say. And
I will say also, that the declination that hath been from the
common doctrine of justification before God, on the impu-
tation of the righteousness of Christ, doth daily proceed
towards a direct assertion of justification by works. Nor
indeed hath it where to rest, until it comes unto that bottom.
And this is more clearly seen in the objections which they
make against the truth, than in what they plead in defence
of their own opinions. For herein they speak as yet warily,
and with a pretence of accuracy in avoiding extremes : but
in the other, or their objections, they make use of none but
what are easily resolved into a supposition of justification
by works in the grossest sense of it. To insist on all parti-
culars were endless, and as was said, most of those of any
importance have already occasionally been spoken unto.
There are therefore only two things which are generally
pleaded by all sorts of persons. Papists, Socinians, and
others, with whom here we have to do, that I shall take
notice of. The first and fountain of all other is, that the
doctrine of justification by the imputation of the righteous-
ness of Christ doth render our personal righteousness need-
less, and overthrows all necessity of a holy life. The other
is, that the apostle James, in his Epistle, doth plainly ascribe
our justification unto works, and what he affirms there, is
inconsistent with that sense of those many other testimonies
of Scripture which we plead for.

For the first of these, although those who oppose the

460 THE DOCTRINE OF

truth we contend for, do proceed on various different and
contradictory principles among themselves as to what they
exalt in opposition unto it, yet do they all agree in a vehe-
ment urging of it. For those of the church of Rome who
renewed this charge, invented of old by others, it must be
acknowledged by all sober men, that as managed by them,
it is an open calumny. For the wisest of them, and those of
whom it is hard to conceive, but that they knew the con-
trary, as Bellarmine, Vasquez, Suarez, do openly aver that
Protestant writers deny all inherent righteousness (Bellar-
mine excepts Bucer and Chemnitius); that they maintain
that men may be saved, although they live in all manner of
sin, that there is no more required of them, but that they
believe that their sins are forgiven, and that whilst they do
so, although they give themselves up unto the most sensual
vices and abominations, they may be assured of their sal-
vation.

Tantum religio potuit suadere malorum.

So will men out of a perverse zeal to promote their own
interest in the religion they profess, wilfully give up them-
selves unto the worst of evils, such as false accusation and
open calumny, and of no other nature are these assertions,
which none of the writings or preachings of those who are
so charged, did ever give the least countenance unto. Whe-
ther the forging and promulgation of such impudent false-
hoods, be an expedient to obtain justification by works in
the sight of God, they who continue in them had best to
consider. For my part I say again, as I suppose I have said
already, that it is all one to me what religion men are of,
who can justify themselves in such courses and proceedings.
And for those among ourselves who are pleased to make use
of this objection, they either know what the doctrine is
which they would oppose, or they do not. If they do not,
the wise man tells them, that ' he who answereth a matter
before he hear it, it is folly and shame unto him.' If they do
understand it, it is evident that they use not sincerity, but
artifices, and false pretences for advantage, in their handling
of sacred things, which is scandalous to religion. Socinus
fiercely manageth this charge against the doctrine of the re-
formed churches, De Servat. par. 4. cap. 1. And he made
it the foundation whereon, and the reason why, he opposeth

JUSTIFICATION BY FAITH. 461

the doctrine of the imputation of the satisfaction of Christ,
if any such satisfaction should be allowed, which yet he pe-
remptorily denies. And he hath written a treatise unto the
same purpose defended by Schlichtingius against Meisnerus.
And he takes the same honest course herein, that others did
before him. For he chargeth it on the divines of the Pro-
testant churches, that they taught that God justifieth the
ungodly, not only those that are so, and whilst they are so,
but although they continue so ; that they required no inhe-
rent righteousness or holiness in any, nor could do so on
their principles, seeing the imputed righteousness of Christ
is sufficient for them, although they live in sin, are not
washed nor cleansed, nor do give up themselves unto the
ways of duty and obedience unto God whereby he may be
pleased, and so bring in libertinism and antinomianism into
the church. And he thinks it a sufficient confutation of this
doctrine to allege against it that * neither fornicators, nor ido-
laters, nor adulterers, &c. shall inherit the kingdom of God/
And these are some of those ways which have rendered the
management of controversies in religion scandalous and abo-
minable, such as no wise or good man will meddle withal,
unless compelled for the necessary service of the church.
For these things are openly false, and made use of with a
shameful dishonesty to promote a corrupt design and end.
When I find men at this kind of work, I have very little con-
cernment in what they say afterward, be it true or false.
Their rule and measure is what serves their own end, or what
may promote the design and interest wherein they are en-
gaged, be it right or wrong. And as for this man there is
not any article in religion (the principal whereof are rejected
by him) on whose account he doth with more confidence "ad-
judge us unto eternal ruin, than he doth on this of the sa-
tisfaction of Christ and the imputation of it unto them that
do believe. So much darkness is there remaining on the
minds of the most of men ; so many inveterate prejudices on
various occasions are they pestered withal, especially if not
und^r the conduct of the same enlightening spirit, that some
will confidently condemn others unto eternal flames, for
those things whereon they place on infallible grounds, their
hopes of eternal blessedness, and know that they love God
and live unto him on their account. But this wretched ad-

462 THE DOCTRINE OF

vantage of condemning all them to hell who dissent from
them, is greedily laid hold of by all sorts of persons. For
they thereby secretly secure their own whole party in per-
suasion of eternal salvation, be they otherwise what they will.
For if the want of that faith which they profess will certainly
damn men whatever else they be, and how good soever their
lives be, many will easily suflfer themselves to be deceived
with a foolish sophism, that then that faith which they pro-
fess will assuredly save them, be their lives what they please,
considering how it falls in with their inclinations. And
hereby they may happen also to frighten poor simple people
into a compliance with them, whilst they peremptorily de-
nounce damnation against them unless they do so. And
none, for the most part, are more fierce in the denunciation
of the condemnatory sentence against others for not be-
lieving as they do, than those who so live as that if there be
any truth in the Scripture, it is not possible they should be
saved themselves. For my part, I believe that as to Chris-
tians in outward profession, all unregenerate unbelievers,
who obey not the gospel, shall be damned, be they of what
religion they will, and none else ; for all that are born again,
do truly believe and obey the gospel, shall be saved, be they
of what religion they will, as unto the differences that are at
this day among Christians. That way wherein these things
are most effectually promoted, is, in the first place, to be
embraced by every one that takes care of his own salvation.
If they are in any way or church obstructed, that church or
way is so far as it doth obstruct them to be forsaken. And
if there be any way of profession, or any visible church state
wherein anything or things absolutely destructive of, or in-
consistent with, these things are made necessary unto the
professors of it, in that way, and by virtue of it, no salvation
is to be obtained. In other things every man is to walk ac-
cording unto the light of his own mind, for whatever is not
of faith is sin. But I return from this digression occasioned
by the fierceness of him with whom we have to do.

For the objection itself, that hath fallen under so per-
verse a management, so far as it hath any pretence of so-
briety in it, is this and no other : * If God justify the ungodly
merely by his grace through faith in Christ Jesus, so as that
works of obedience are not antecedently necessary unto

JUSTIFICATION BY FAITH. 463

justification before God, nor are any part of that righteous-
ness whereon any are so justified, then are they no way ne-
cessary, but men may be justified and saved without them.'
For it is said that there is no connexion between faith unto
justification, as by us asserted, and the necessity of holiness,
righteousness, or obedience, but that we are by grace set at
liberty to live as we list, yea, in all manner of sin, and yet
be secured of salvation. For if we are made righteous with
the righteousness of another, we have no need of any righte-
ousness of our own. And it were well if many of those who
make use of this plea, would endeavour by some other way
also to evidence their esteem of these things ; for to dispute
for the necessity of holiness, and live in the neglect of it,
is uncomely.

I shall be brief in the answer that here shall be returned
unto this objection, for indeed it is sufficiently answered or
obviated in what hath been before discoursed concerning the
nature of that faith whereby we are justified, and the conti-
nuation of the moral law in its force, as a rule of obedience
unto all believers. An unprejudiced consideration of what
hath been proposed on these heads will evidently manifest
the iniquity of this charge, and how not the least counte-
nance is given unto it by the doctrine pleaded for. Besides,
I must acquaint the reader, that some while since I have pub-
lished an entire discourse concerning the nature and neces-
sity of gospel holiness, with the grounds and reasons thereof,
in compliance with the doctrine of justification that hath
now been declared. Nor do I see it necessary to add any
thing thereunto, nor do I doubt, but that the perusal of it
will abundantly detect the vanity of this charge ; Dispensat.
of the Holy Spirit, book 5. Some few things may be spoken
on the present occasion.

1. It is not pleaded that all who do profess or have in
former ages professed this doctrine, have exemplified it in a
holy and fruitful conversation. Many, it is to be feared, have
been found amongst them who have lived and died in sin.
Neither do 1 know but that some have abused this doctrine
to countenance themselves in their sins, and neglect of duty.
The best of holy things or truths cannot be secured from
abuse, so long as the sophistry of the old serpent hath an
influence on the lusts and depraved minds of men. So was

464 THE DOCTRINE OF

it with them of old who turned the grace of God into las-
civiousness ; or from the doctrine of it countenanced them-
selves in their ungodly deeds. Even from the beginning
the whole doctrine of the Gospel, with the grace of God de-
clared therein, was so abused. Neither were all that made
profession of it, immediately rendered holy and righteous
thereby. Many, from the first, so walked as to make it evi-
dent that their belly was their God, and their end destruc-
tion. It is one thing to have only the conviction of truth
in our minds, another to have the power of it in our hearts.
The former will produce an outward profession, the latter
only effect an inward renovation of our souls. However, I
must add three things unto this concession.

1. I am not satisfied that any of those who at present
oppose this doctrine, do in holiness or righteousness, in the
exercise of faith, love, zeal, self-denial, and all other Chris-
tian graces, surpass those who in the last ages, both in this
and other nations, firmly adhered unto it, and who constantly
testified unto that effectual influence which it had into their
walking before God : nor do I know that any can be named
amongst us in the former ages, who were eminent in holi-
ness, and many such there were, who did not cordially assent
unto that imputation of the righteousness of Christ which
we plead for. I doubt not in the least, but that many who
greatly differ from others in the explication of this doctrine,
may be and are eminently holy, at least sincerely so, which
is as much as the best can pretend unto. But it is not comely
to find some others who give very little evidence of their
* diligent following after that holiness, without which no man
shall see God,' vehemently declaiming against that doctrine
as destructive of holiness, which was so fruitful in it in
former days.

2. It doth not appear as yet in general, that an attempt
to introduce a doctrine contrary unto it hath had any great
success in the reformation of the lives of men. Nor hath
personal righteousness or holiness as yet much thrived under
the conduct of it, as to what may be observed. It will be
time enough to seek countenance unto it by declaiming
against that which hath formerly had better effects, when it
hath little more commended itself by its fruits.

3. It were not amiss, if this part of the controversy might

JUSTIFICATION BY FAITH. 465

amongst us all, be issued in the advice of the apostle James,
chap. ii. IS. * Shew me thy faith without thy works, and I will
shew thee my faith by my works.' Let us all labour that
fruits may thus far determine of doctrines, as unto their use,
unto the interest of righteousness and holiness. For that
faith which doth not evidence itself by works, that hath not
this 'ivSei^iv» this index which James calls for, whereby it
may be found out and examined, is of no use nor considera-
tion herein. Secondly, The same objection was from the
beginning laid against the doctrine of the apostle Paul; the
same charge was managed against it, which sufficiently
argues, that it is the same doctrine which is now assaulted
with it. This himself more than once takes notice of, Rom.
iii. 31. * Do we make void the law through faith?' It is an
objection that he anticipates against his doctrine of the free
justification of sinners, through faith in the blood of Christ.
And the substance of the charge included in these words is,
that he destroyed the law, took off all obligation unto obe-
dience, and brought in Antinomianism. So again, chap,
vi, 1. ' What shall we say then, shall we continue in sin, that
grace may abound?' Some thought this the natural and
genuine consequence of what he had largely discoursed con-
cerning justification which he had now fully closed, and
some think so still. If what he taught concerning the grace
of God in our justification be true, it will not only follow,
that there will be no need of any relinquishment of sin on
our part, but also a continuance in it must needs tend unto
the exaltation of that grace, which he had so extolled. The
same objection he repeats again, ver. 15. 'What then, shall
we sin because we are not under the law but under grace?*
And in sundry other places doth he obviate the same ob-
jection, where he doth not absolutely suppose it, especially,
Eph. ii. 9, 10. We have therefore no reason to be surprised
with, nor much to be moved at, this objection and charge,
for it is no other but what was insinuated or managed against
the doctrine of the apostle himself, whatever enforcements
are now given it by subtlety of arguing or rhetorical exagge-
rations. However, evident it is, that there are naturally in
the minds of men efficacious prejudices against this part of
the mystery of the gospel, which began betimes to manifest
themselves, and ceased not until they had corrupted the

VOL. XT. ?' H

466 THE DOCTIUNE OF

whole doctrine of the church herein. And it were no hard
matter to discover the principal of them, were that our pre-
sent business ; however it hath in part been done before.

3. It is granted that this doctrine both singly by itself,
or in conjunction with whatever else concerns the grace of
God by Christ Jesus, is liable unto abuse by them in whom
darkness and the love of sin^is predominant. For hence
from the very beginning of our religion, some fancied unto
themselves that a bare assent unto the gospel, was that
faith whereby they should be saved, and that they might be
so, however they continued to live in sin, and a neglect of
all duties of obedience. This is evident from the epistles
of John, James, and Jude, in an especial manner. Against
this pernicious evil we can give no relief, whilst men will
love darkness more than light, because their deeds are evil.
And it would be a fond imagination in any to think, that
their modellings of this doctrine after this manner, will pre-
vent future abuse. If they will, it is by rendering it no part
of the gospel ; for that which is so was ever liable to be
abused by such persons as we speak of.

These general observations being premised, which are
sufficient of themselves, to discard this objection from any
place in the minds of sober men, I shall only add the con-
sideration of what answers the apostle Paul returns unto it,
with a brief application of them unto our purpose.

The objection made unto the apostle was, that he made
void the law, that he rendered good works needless, and
that on the supposition of his doctrine, men might live in
sin, unto the advancement of grace. And as unto his sense
hereof, we may observe,

1. That he never returns that answer unto it, no not
once, which some think is the only answer, whereby it may
be satisfied and removed ; namely, the necessity of our own
personal righteousness and obedience or works in order unto
our justification before God. For that by faith without
works, he understandeth faith and works, is an unreasonable
supposition. If any do yet pretend, that he hath given any
such answer, let them produce it; as yet it hath not been
made to appear. And is it not strange that if this indeed
were his doctrine, and the contrary a mistake of it, namely,
that our personal righteousness, holiness, and works had an

JUSTIFICATION BY FAITH. 467

influence into our justification, and were in any sort our
righteousness before God therein, that he who in an emi-
nent manner every where presseth the necessity of them,
sheweth their true nature and use, both in general and in
particular duties of all sorts, above any of the writers of
the New Testament, should not make use of this truth in
answer unto an objection wherein he was charged to render
them all needless and useless ? His doctrine was urged with
this objection as himself acknowledged, and on the account
of it rejected by many, Rom. x. 3, 4. Gal. ii. 3. He did see
and know that the corrupt lusts and depraved affections of
the minds of many would supply them with subtle arguings
against it. Yea, he did foresee by the Holy Spirit, as ap-
peareth in many places of his writings, that it would be per-
verted and abused. And surely it was highly incumbent on
him to obviate what in him lay, these evils, and so state his
doctrine upon this objection, that no countenance might
ever be given unto it. And is it not strange that he should
not on this occasion, once at least, somewhere or other, give
an intimation, that although he rejected the works of the
law, yet he maintained the necessity of evangelical works, in
order unto our justification before God as the condition of
it, or that whereby we are justified according unto the gospel?
If this were indeed his doctrine, and that which would so
easily solve this difficulty, and answer this objection, as both
of them are by some pretended, certainly neither his wisdom,
nor his care of the church under the conduct of the infal-
lible Spirit, would have suffered him to omit this reply, were
it consistent with the truth which he had delivered. But he
is so far from any such plea, that when the most unavoidable
occasion was administered unto it, he not only waves any
mention of it, but in its stead affirms that which plainly evi-
denceth that he allowed not of it. See Eph. ii. 9, 10.
Having positively excluded works from our justification, 'not
of works lest any man should boast,' it being natural there-
on to inquire, to what end do works serve, or is there any
necessity of them ? instead of a distinction of works legal
and evangelical in order unto our justification, he asserts the
necessity of the latter on other grounds, reasons, and motives,
manifesting that they were those in particular which he ex-
cluded, as we have seen in the consideration of the place.

2 H 2

468 THE DOCTllINE OF

Wherefore, that we may not forsake his pattern and example
in the same cause, seeing he was wiser and holier, knew
more of the mind of God, and had more zeal for personal
righteousness and holiness in the church, than we all, it we
are pressed a thousand times with this objection, we shall
never seek to deliver ourselves from it, by answering that we
allow these things to be the condition, or causes of our jus-
tification, or the matter of our righteousness before God,
seeing he would not so do.

2. We may observe, that in his answer unto this ob-
jection, whether expressly mentioned or tacitly obviated,
he insisteth not any where upon the common principle of
moral duties, but on those motives and reasons of holiness,
obedience, good v^orks alone, which are peculiar unto be-
lievers. For the question was not, whether all mankind
were obliged unto obedience unto God and the duties thereof
by the moral law ; but whether there were an obligation
from the gospel upon believers unto righteousness, holiness,
and good works, such as was suited to affect and constrain
their minds unto them. Nor will we admit of any other
state of the question but this only ; whether upon the sup-
position of our gratuitous justification through the imputa-
tion of the righteousness of Christ, there are in the gospel
grounds, reasons, and motives, making necessary, and effica-
ciously influencing the minds of believers unto obedience
and good works ; for those who are not believers, we have
nothing to do with them in this matter, nor do plead that
evangelical grounds and motives are suited or eflfectual to
work them unto obedience ; yea, we know the contrary, and
that they are apt both to despise them and abuse them.
See 1 Cor. i. 23, 24. 2 Cor. iv. 4. Such persons are under the
law, and there we leave them unto the authority of God in
the moral law. But that the apostle doth confine his in-
quiry unto believers, is evident in every place wherein he
maketh mention of it, Rom. vi. 2, 3. * How shall we that are
dead unto sin, live any longer therein? Know ye not that so
many of us as were baptized into Jesus Christ,' &c. Eph. ii. 10.
' For we are the workmanship of God, created in Christ Jesus
unto good works.' Wherefore, we shall not at all contend
what cogency unto duties of holiness there is in gospel
motives and reasons unto the minds of unbelievers, whatever

JUSTIFICATION BY FAITH. 469

may be the truth in that case ; but what is their power, force,
and efficacy, towards them that truly believe.

3. The answers which the apostle returns positively
unto this objection wherein he declares the necessity, nature,
ends and use of evangelical righteousness, and good works,
are large, and many comprehensive of a great part of the
doctrine of the gospel. I shall only mention the heads of
some of them which are the same that we plead in the vindi-
cation of the same truth.

1. He pleads the ordination of God ; ' God hath before
ordained that we should walk in them ;* Eph. ii. 10. God
hath designed, in the disposal of the order of the causes of
salvation, that those who believe in Christ should live in,
walk in, abound in, good works, and all duties of obedience
unto God. To this end are precepts, directions, motives
and encouragements, every where multiplied in the Scripture.
Wherefore we say that good works, and that as they include
the gradual progressive renovation of our natures, our growth
and increase in grace, with fruitfulness in our lives, are ne-
cessary from the ordination of God, from his will and com-
mand. And what need there any farther dispute about the
necessity of good works among them that know what it is
to believe, or what respect there is in the souls and con-
sciences of believers unto the commands of God ?

But what force, say some, is in this command or ordina-
tion of God, when notwithstanding it, and if we do not apply
ourselves unto obedience, we shall be justified by the impu-
tation of the righteousness of Christ, and so may be saved
without them. I say, 1. As was before observed, that it
is believers alone concerning whom this inquiry is made ;
and there is none of them but will judge this a most unrea-
sonable and senseless objection, as that which ariseth from
an utter ignorance of their state and relation unto God. To
suppose that the minds of believers are not as much and as
effectually influenced with the authority and commands of
God unto duty and obedience, as if they were all given in
order unto their justification, is to consider neither what
faith is, nor what it is to be a believer, nor what is the re-
lation that we stand in unto God by faith in Christ Jesus,
nor what are the arguments or motives wherewith the minds
of such persons are principally affected and constrained.

470 THE DOCTRINE OF

This is the answer which the apostle gives at large unto this
exception, Rom. vi. 2, 3. 2. The whole fallacy of this ex-
ception is, 1. In separating the things that God hath made
inseparable, these are our justification and our sanctification.
To suppose that the one of these may be without the other,
' is to overthrow the whole gospel. 2. In compounding
those things that are distinct, namely, justification and
eternal actual salvation ; the respect of works and obedience
being not the same unto them both, as hath been declared.
Wherefore, this imagination that the commands of God
unto duty, however given, and unto what ends soever, are not
equally obligatory unto the consciences of believers, as if
they were all given in order unto their justification before
God, is an absurd figment, and which all of them who are
truly so, defy. Yea, they have a greater power upon them,
than they could have, if the duties required in them were in
order unto their justification, and so were antecedent there-
unto. For thereby they must be supposed to have their ef-
ficacy upon them before they truly believe. For to say that
a man may be a true believer, or truly believe, in answer
unto the commands of the gospel, and not to be thereon, in
the same instant of time absolutely justified, is not to dis-
pute about any point of religion, but plainly to deny the
whole truth of the gospel. But it is faith alone that gives
power and efficacy unto gospel commands, effectually to
influence the soul unto obedience. Wherefore, this obli-
gation is more powerfully constraining, as they are given
unto those that are justified, than if they were given them
in order unto their justification.

2. The apostle answers, as we do also, ' Do we then
make void the law through faith ? God forbid ; yea, we
establish the law.' For although the law is principally es-
tablished in and by the obedience and sufferings of Christ,
Rom. viii. 3, 4. x. 3, 4. yet is it not, by the doctrine of faith
and the imputation of the righteousness of Christ unto the
justification of life, made void as unto believers. Neither of
these do exempt them from that obligation unto universal
obedience, which is prescribed in the law. They are still
obliged by virtue thereof to * love the Lord their God with
all their hearts, and their neighbours as themselves.' They
are indeed freed from the law, and all its commands unto

JUSTIFICATION BY FAITH. 471

duty as it abides in its first consideration, ' Do this and
live ;' the opposite whereunto is, ' Cursed is every one that
continueth not in all things written in the law to do them/
For he that is under the obligation of the law in order unto
justification and life, falls inevitably under the curse of it,
upon the supposition of any one transgression. But we are
made free to give obedience unto it, on gospel motives, and
for gospel ends, as the apostle declares at large, Rom. vi.
And the obligation of it is such unto all believers, as that
the least transgression of it hath the nature of sin. But are
they hereon bound over by the law unto everlasting punish-
ment ; or, as some phrase it, will God damn them that trans-
gress the law, without which all this is nothing ? I ask
again what they think hereof; and upon a supposition that
he will do so, what they farther think will become of them-
selves ? For my part, I say, no ; even as the apostle saith,
'There is no condemnation unto them that are in Christ
Jesus.' Where, then, they will say, is the necessity of obe-
dience from the obligation of the law, if God will not damn
them that transgress it ? And I say, it were well if some
men did understand what they say in these things, or would
learn, for a while at least, to hold their peace. The law
equally requires obedience in all instances of duty, if it re-
quire any at all. As unto its obligatory power, it is capable
neither of dispensation nor relaxation, so long as the essen-
tial differences of good and evil do remain. If, then, none
can be obliged unto duty by virtue of its commands, but
that they must on every transgression fall under its curse,
either it obligeth no one at all, or no one can be saved. But
although we are freecj from the curse and condemning power
of the law by him who hath made an end of sin and brought
in everlasting righteousness ; yet, whilst we are * viatores' in
order unto the accomplishment of God's design for the re-
storation of his image in us, we are obliged to endeavour
after all that holiness and righteousness which the law re-
quires of us.

3. The apostle answereth this objection, by discover-
ing the necessary relation that faith hath unto the death
of Christ, the grace of God, with the nature of sanctifi-
cation, excellency, use and advantage of gospel holiness,
and the end of it in God's appointment. This he doth at

472 THE DOCTRINE OF

large in the whole sixth chapter of the Epistle to the Romans,
and that with this immediate design, to shew the consistency
of justification by faith alone, with the necessity of personal
righteousness and holiness. The due pleading of these
things would require a just and full exposition of that chap-
ter wherein the apostle hath comprised the chief springs
and reasons of evangelical obedience. I shall only say, that
those unto whom the reasons of it, and motives unto it,
therein expressed, which are all of them compliant with the
doctrine of justification by the imputation of the righteous-
ness of Christ, are not effectual unto their own personal obe-
dience, and do not demonstrate an indispensable necessity of
it, are so unacquainted with the gospel, the nature of faith,
the genius and inclination of the new creature (for, let men
scoff on whilst they please, 'he that is in Christ Jesus is a
new creature'), the constraining efficacy of the grace of God,
and love of Christ, of the economy of God in the dispo-
sition of the causes and means of our salvation, as I shall
never trouble myself to contend with them about these
things.

Sundry other considerations I thought to have added
unto the same purpose; and to have shewed, 1. That to
prove the necessity of inherent righteousness and holiness,
we make use of the arguments which are suggested unto us
in the Scripture. 2. That we make use of all of them in
the sense wherein, and unto, the ends for which they are
urged therein, in perfect compliance with what we teach
concerning justification. 3. That all the pretended argu-
ments or motives, for and unto evangelical holiness, which
are inconsistent with the imputation of the righteousness of
Christ, do indeed obstruct it, and evert it. 4. That the ho-
liness which we make necessary unto the salvation of them
that believe, is of a more excellent, sublime, and heavenly
nature, in its causes, essence, operations, and effects, than
what is allowed or believed, by the most of those by whom
the doctrine of justification is opposed. 5. That the holi-
ness and righteousness which is pleaded for by the Soci-
nians and those that follow them, doth in nothing exceed
the righteousness of the Scribes and Pharisees; nor upon
their principles can any man go beyond them. But whereas
this discourse hath already much exceeded my first inten-

JUSTIFICATION BY FAITH. 473

tion, and that, as I said before, I have already at large treated
on the doctrine of the nature and necessity of evangelical
holiness, I shall at present omit the farther handling of these
things, and acquiesce in the answers given by the apostle
unto this objection.

CHAP. XX.

The doctrine of the apostle James, concerning faith and works. Its agree-
ment with that of St. Paul.

The seeming difference that is between the apostles Paul
and James, in what they teach concerning faith, works, and
justification, requires our consideration of it. For many do
take advantage from some words and expressions used by
the latter, directly to oppose the doctrine fully and plainly
declared by the former. But whatever is of that nature pre-
tended, hath been so satisfactorily already answered and re-
moved by others, as that there is no great need to treat of it
again. And although I suppose that there will not be an
end of contending and writing in these causes, whilst we
know but in part, and prophesy but in part; yet I must say,
that in ray judgment the usual solution of this appearing
difficulty, securing the doctrine of justification by faith
through the imputation of the righteousness of Christ from
any concernment or contradiction in the discourse of St.
James, chap. ii. 14. to the end, hath not been in the least
impeached, nor hath had any new difficulty put upon it in
some late discourses to that purpose. I should therefore
utterly forbear to speak any thing thereof, but that I suppose
it will be expected in a discourse of this nature, and do
hope that I also may contribute some light unto the clear-
ing and vindication of the truth. To this purpose it may
be observed, that 1. It is taken for granted on all hands,
that there is no real repugnancy or contradiction be-
tween what is delivered by these two apostles. For if that
were so, the writings of one of them must be pseudepigra-
pha, or falsely ascribed unto them whose names they bear,
and uncanonical, as the authority of the Epistle of James

474 THE DOCTRINE OF

hath been by some both of old and of late highly, but rashly
questioned. Wherefore, their words are certainly capable of
a just reconciliation. That we cannot any of us attain there-
unto, or that we do not agree therein is from the darkness
of our own minds, the weakness of our understandings, and
with too many, from the power of prejudices.

2. It is taken also for granted on all other occasions, that
w^hen there is an appearance of repugnancy or contradiction
in any places of Scripture, if some, or any of them, do treat
directly, designedly, and largely about the matter concerning
which there is a seeming repugnancy or contradiction ; and
others, or any other speak of the same things only * obiter,*
occasionally, transiently, in order unto other ends, the truth
is to be learned, stated, and fixed from the former places.
Or the interpretation of those places where any truth is
mentioned only occasionally with reference unto other things
or ends, is, as unto that truth, to be taken from and accommo-
dated unto those other places wherein it is the design and
purpose of the holy penman to declare it for its own sake,
and to guide the faith of the church therein. And there is
not a more rational and natural rule of the interpretation of
Scripture among all them which are by common consent
agreed upon.

3. According unto this rule, it is unquestionable that the
doctrine of justification before God is to be learned from the
writings of the apostle Paul, and from them is light to be
taken into all other places of Scripture where it is occasion-
ally mentioned. Especially it is so, considering how ex-
actly this doctrine represents the whole scope of the Scrip-
ture, and is witnessed unto by particular testimonies occa-
sionally given unto the same truth, without number. For
it must be acknowledged that he wrote of this subject of
our justification before God, on purpose to declare it for its
own sake, and its use in the church, and that he doth it
fully, largely, and frequently in a constant harmony of ex-
pressions. And he owns those reasons that pressed him
unto fulness, and accuracy herein. 1. The importance of
the doctrine itself. This he declares to be such, as that
thereon our salvation doth immediately depend ; and that it
was the hinge whereon the whole doctrine of the gospel did
turn, ' Articulus stantis aut cadentis Ecclesiee,' Gal. ii. 16. 21.

JUSTIFICATION BY FAITH. 475

V. 4, 6. 2. The plausible and dangerous opposition, that
was then made unto it. This was so managed, and that with
such specious pretences, as that very many were prevailed
on, and turned from the truth by it, as it was with the Gala-
tians, and many detained from the faith of the gospel out
of a dislike unto it, Rom. x. 3, 4. What care and diligence
this requireth in the declaration of any truth, is sufficiently
known unto them who are acquainted with these things ;
what zeal, care, and circumspection it stirred up the apostle
unto, is manifest in all his writings. 3. The abuse which
the corrupt nature of man is apt to put upon this doctrine
of grace, and which some did actually pervert it unto. This
also himself takes notice of, and thoroughly vindicates it
from giving the least countenance unto such wrestings and
impositions. Certainly, never was there a greater necessity
incumbent on any person fully and plainly to teach and de-
clare a doctrine of truth, than was on him at that time in
his circumstances, considering the place and duty that he
was called unto. And no reason can be imagined why we
should not principally, and in the first place, learn the truth
herein from his declaration and vindication of it, if withal
we do indeed believe that he was divinely inspired, and
divinely guided to reveal the truth for the information of the
church.

As unto what is delivered by the apostle James, so far
as our justification is included therein, things are quite other-
wise. He doth not undertake to declare the doctrine of our
justification before God; but having another design in hand,
as we shall see immediately, he vindicates it from the abuse
that some in those days had put it unto, as other doctrines
of the grace of God which they turned into licentiousness.
Wherefore, it is from the writings of the apostle Paul that
we are principally to learn the truth in this matter; and unto
what is by him plainly declared, is the interpretation of other
places to be accommodated.

4. Some of late are not of this mind : they contend
earnestly that Paul is to be interpreted by James, and not on
the contrary. And unto this end they tell us that the writ-
ings of Paul are obscure, that sundry of the ancients take
notice thereof, that many take occasion of errors from them,
with sundry things of an alike nature, indeed scandalous to

476 THE DOCTRINE OF

Christian religion. And that James writing after him, is
presumed to give an interpretation unto his sayings, which
are therefore to be expounded and understood according
unto that interpretation. Ans. 1. As to the vindication of
the writings of St. Paul, which begin now to be frequently-
reflected on with much severity (which is one effect of the
secret prevalency of the Atheism of these days), as there is
no need of it, so it is designed for a more proper place.
Only I know not how any person that can pretend the least
acquaintance with antiquity, can plead a passage out of Ire-
nseus wherein he was evidently himself mistaken, or a rash
word of Origen, or the like, in derogation from the perspi-
cuity of the writings of this apostle, when they cannot but
know how easy it were to overwhelm them with testimonies
unto the contrary from all the famous writers of the church
in several ages. And (as for instance in one) Chrysostom
in forty places gives an account why some men understood
not his writings, which in themselves were so gloriously evi-
dent and perspicuous ; so for their satisfaction I shall refer
them only unto the preface unto his exposition of his epistles,
of which kind they will be directed unto more in due season.
But he needs not the testimony of men, nor of the whole
church together, whose safety and security it is to be built
on that doctrine which he taught. In the meantime it
would not be unpleasant to consider (but that the perverse-
ness of the minds of men is rather a real occasion of sorrow)
how those who have the same design do agree in their con-
ceptions about his writings ; for some will have it, that if
not all, yet the most of his epistles were written against the
Gnostics and in the confutation of their error; others, that
the Gnostics took the occasion of their errors from his
writings. So bold will men make with things divine to
satisfy a present interest.

2. This was not the judgment of the ancient church
for three or four hundred years. For whereas the epistles
of Paul were always esteemed the principal treasure of
the church, the great guide and rule of the Christian faith,
this of James was scarce received as canonical by many,
and doubted of by the most, as both Eusebius and Jerome
do testify.

3. The design of the apostle James is not at all to ex-

JUSTIFICATION BY FAITH. 477

plain the meaning of Paul in his epistles, as is pretended,
but only to vindicate the doctrine of the gospel from the
abuse of such as used their liberty for a cloak of malicious-
ness, and turning the grace of God into lasciviousness, con-
tinued in sin, under a pretence that grace had abounded
unto that end.

4. The apostle Paul doth himself, as we have de-
clared, vindicate his own doctrine from such exceptions
and abuses as men either made at it, or turned it unto. Nor
have we any other doctrine in his epistles than what he
preached all the world over, and whereby he laid the foun-
dation of Christian religion, especially among the Gentiles.

These things being premised, I shall briefly evidence
that there is not the least repugnancy or contradiction be-
tween what is declared by these two apostles, as unto our
justification with the causes of it. And this I shall do,

1. By some general considerations of the nature and ten-
dency of both their discourses. 2. By a particular expli-
cation of the context in that of St. James. And under the
first head I shall manifest, 1. That they have not the same
scope, design, or end, in their discourses ; that they do not
consider the same question, nor state the same case, nor de-
termine on the same inquiry ; and therefore not speaking * ad
idem' unto the same thing, do not contradict one another.

2. That as faith is a word of various signification in the
Scripture, and doth, as we have proved before, denote that
which is of divers kinds, they speak not of the same faith, or
faith of the same kind ; and therefore there can be no con-
tradiction in what the one ascribes unto it, and the other
derogates from it, seeing they speak not of the same faith.

3. That they do not speak of justification in the same sense,
nor with respect unto the same ends. 4. That as unto works
they both intend the same, namely, the works of obedience
unto the moral law.

1. As to the scope and design of the apostle Paul, the
question which he answereth, the case which he proposeth
and determines upon, are manifest in all his writings, espe-
cially his Epistles unto the Romans and Galatians. The
whole of his purpose is to declare, how a guilty, convinced
sinner comes through faith in the blood of Christ to have
all his sins pardoned, to be accepted with God, and obtain

478 THE DOCTRINE OF

a right unto the heavenly inheritance ; that is, be acquitted
and justified in the sight of God. And as the doctrine
hereof belonged eminently unto the gospel, whose revela-
tion and declaration unto the Gentiles was in a peculiar
manner committed unto him, so, as we have newly observed,
he had an especial reason to insist much upon it from the
opposition that was made unto it by the Jews and judaizing
Christians, who ascribed this privilege unto the law, and
our own .works of obedience in compliance therewithal.
This is the case he states, this the question he determines
in all his discourses about justification ; and in the expli-
cation thereof declares the nature and causes of it, as also
vindicates it from all exceptions. For whereas men of cor-
rupt minds, and willing to indulge unto their lusts (as all
men naturally desire nothing but what God hath made eter-
nally inconsistent, namely, that they may live in sin here, and
come to blessedness hereafter), might conclude that if it
were so as he declared, that we are justified freely through
the grace of God by the imputation of a righteousness that
originally and inherently is not our own, then was there no
more required of us, no relinquishment of sin, no attend-
ance unto the duties of righteousness and holiness, he ob-
viates such impious suggestions, and shews the inconse-
quence of them on the doctrine that he taught. But this
he doth not do in any place by intimating or granting that
our own works of obedience or righteousness are necessary
unto, or have any causal influence into, our justification be-
fore God. Had there been a truth herein, were not a sup-
position thereof really inconsistent with the whole of his
doctrine, and destructive of it, he would not have omitted
the plea of it, nor ought so to have done, as we have shewed.
And to suppose that there was need that any other should
explain and vindicate his doctrine from the same exceptions
which he takes notice of by such a plea, as he himself would
not make use of, but rejects, is foolish and impious.

The apostle James, on the other hand, had no such scope
or design, or any such occasion for what he wrote in this
matter. He doth not inquire, or give intimation of any
such inquiry, he doth not state the case how a guilty con-
vinced sinner, whose mouth is stopped as unto any plea or
excuse for himself, may come to be justified in the sight of

JUSTIFICATION BY FAITH. 479

God ; that is, receive the pardon of sins, and the gift of righ-
teousness unto life. To resolve this question into our own
w^orks, is to overthrow the whole gospel. But he had in
hand a business quite of another nature. For as we have
said, there were many in those days who professed the
Christian religion or faith in the gospel, whereon they pre-
sumed that as they were already justified, so that there was
nothing more needful unto them that they might be saved.
A desirable estate ihey thought they had attained, suited
unto all the interest of the flesh, whereby they might live in
sin, and neglect of all duty of obedience, and yet be eter-
nally saved. Some suppose that this pernicious conceit
was imbibed by them from the poisonous opinions that some
had then divulged, according as the apostle Paul foretold
that it would come to pass, 2 Tim. iv. 1 — 3. For it is ge-
nerally conceived that Simon Magus and his followers had
by this time infected the minds of many with their abomi-
nations, and amongst them this was one, and not the least
pernicious, that by faith was intended a liberty from the
law, and unto sin, or unto them that had it, the taking away
of all difference between good and evil, which was afterward
improved by Basilides Valentinus, and the rest of the Gnos-
tics. Or it may be it was only the corruption of men's hearts
and lives, that prompted them to seek after such a counte-
nance unto sin. And this latter I judge it was. There were
then among professed Christians, such as the world now
swarms withal, who suppose that their faith, or the religion
which they profess, be it what it will, shall save them, al-
though they live in flagitious wickedness, and are utterly
barren as unto any good works or duties of obedience. Nor
is there any other occasion of what he writes intimated
in the epistle ; for he makes no mention of seducers, as
John doth expressly and frequently, some while after.
Against this sort of persons, or for their conviction he de-
signs two things : 1. In general, to prove the necessity of
works unto all that profess the gospel or faith in Christ
thereby. 2. To evidence the vanity and folly of their pre-
tence unto justification, or that they were justified and
should be saved, by that faith that was indeed so far from
being fruitful in good works, as that it was pretended by
them only to countenance themselves in sin. Unto these

480

THE DOCTRINE OF

ends are all his arguings designed, and no other. He proves
effectually that the faith which is wholly barren and fruit-
less as unto obedience, and which men pretended to coun-
tenance themselves in their sins, is not that faith whereby we
are justified, and whereby we may be saved, but a dead car-
case, of no use nor benefit, as he declares by the conclusion
of his whole dispute, in the last verse of the chapter. He
doth not direct any how they may be justified before God,
but convinceth some that they are not justified by trusting
unto such a dead faith, and declares the only way whereby
any man may really evidence and manifest that he is so jus-
tified indeed. This design of his is so plain, as nothing
can be more evident ; and they miss the whole scope of the
apostle, who observe it not in their expositions of the con-
text. Wherefore, the principal design of the apostles being
so distant, there is no repugnancy in their assertions, though
their words make an appearance thereof. For they do not
speak 'ad idem,' nor of things *eodem respectu.' James
doth not once inquire how a guilty, convinced sinner, cast
and condemned by the law, may come to be justified before
God; and Paul speaks to nothing else. Wherefore, apply
the expressions of each of them unto their proper design
and scope, as we must do, or we depart from all sober rules
of interpretation, and render it impossible to understand
either of them aright, and there is no disagreement or ap-
pearance of it between them.

2. They speak not of the same faith. Wherefore,
there can be no discrepancy in what one ascribes unto
faith, and the other denies concerning it, seeing they under-
stand not the same thing thereby, for they speak not of the
same faith. As if one affirms that fire will burn, and an-
other denieth it, there is no contradiction between them,
whilst one intends real fire, and the other only that which is
painted, and both declare themselves accordingly. For we
have proved before that there are two sorts of faith where-
with men are said to believe the gospel, and make profes-
sion thereof, as also that which belongs unto the one, doth
not belong unto the other. None I suppose will deny but
that by faith in the matter of our justification, St. Paul in-
tends that which is Kvinwg or properly so called. The faith
of God's elect, precious faith, more precious than gold, the

JUSTIFICATION BY FAITH. 481

faith that purifieth the heart, and works by love, the faith
whereby Christ dwelleth in us, and we abide in him, where-
by we live to God, a living faith, is that alone which he in-
tendeth. For all these things, and other spiritual effects
without number, doth he ascribe unto that faith which he
insisteth on, to be on our part the only means of our justi-
fication before God. But as unto the faith intended by the
apostle James, he assigns nothing of all this unto it ; yea,
the only argument whereby he proves that men cannot be
saved by that faith which he treats of, is that nothing of all
this is found in it. That which he intends is, what he calls
it, a dead faith, a carcase without breath, the faith of devils,
a wordy faith, that is no more truly what it is called, than
it is true charity to send away naked and hungry persons
without relief, but not without derision. Well may he deny
justification in any sense unto this faith, however boasted
of, when yet it may be justly ascribed unto that faith which
Paul speaks of.

Bellarmine useth several arguments to prove, that the
faith here intended by James, is j astifying faith considered in
itself; but they are all weak to contempt, as being built on
this supposition, that true justifying faith is nothing but a
real assent unto the catholic doctrine or divine revelation ;
De Justificat. lib. i. cap. 15. His first is, that ' James calleth
it faith absolutely, whereby always in the Scripture true
faith is intended.' Ans. 1. James calls it a dead faith, the
faith of devils, and casteth all manner of reproach upon it,
which he would not have done on any duty or grace truly
evangelical. 2. Every faith that is true as unto the reality
of assent which is given by it unto the truth, is neither
living, justifying, nor saving, as hath been proved. 3. They
are said to have faith absolutely, or absolutely to believe,
who neverhad that faith which is true and saving, John ii. 23.
Actsviii.13. Secondly, He urgeth, 'that in the same place and
chapter he treats of the faith of Abraham, and affirms that
it wrought with his works, ver. 22, 23. But this a vain
shadow of faith doth not do ; it was therefore true faith, and
that which is most properly called so, that the apostle in-
tendeth.' Ans. This pretence is indeed ridiculous ; for the
apostle doth not give the faith of Abraham as an instance of
that faith which he had treated with so much severity, but

VOL. XI. 2 I

482 THE DOCTRINE OF

of that which is directly contrary unto it, and whereby he
designed to prove that the other faith which he had reflected
on, was of no use nor advantage unto them that had it. For
this faith of Abraham produced good works, which the
other was wholly without. Thirdly, He urgeth, ver. 24.
* You see then how that by works a man is j ustified, and not by
faith only : for the faith that James speaks of justifieth with
works, but a false faith, the shadow of a faith doth not so ;
it is therefore true, savingfaith, whereof the apostle speaks/
Ans. He is utterly mistaken ; for the apostle doth not as-
cribe justification partly to works, and partly to faith ; but
he ascribes justification in the sense by him intended, wholly
to works in opposition to that faith concerning which he
treats. For there is a plain antithesis in the words between
works and faith as unto justification in the sense by him in-
tended. A dead faith, a faith without works, the faith of
devils, is excluded from having any influence into justifi-
cation. Fourthly, He adds, ' that the apostle compares this
faith without works unto a rich man that gives nothing unto
the poor, ver. 16. and a body without a spirit, ver. 26.
wherefore, as that knowledge whereby a rich man knows the
wants of the poor is true and real, and a dead body is a
body ; so is faith without works true faith also, and as such
is considered by St. James.' Ans. These things do evidently
destroy what they are produced in the confirmation of, only
the cardinal helps them out with a little sophistry. For
whereas the apostle compares this faith unto the charity of
a man that gives nothing to the poor, he suggests in the
room thereof his knowledge of their poverty. And his
knowledge may be true, and the more true and certain it is,
the more false and feigned is the charity which he pretends
in these words, * Go and be fed or clothed.' Such is the
faith the apostle speaks of. And although a dead body is a
true body, that is, as unto the matter or substance of it, a
carcase ; yet is it not an essential part of a living man. A
carcase is not of the same nature or kind as is the body of a
living man. And we assert no other difference between the
faith spoken of by the apostle, and that which is justifying,
than what is between a dead breathless carcase, and a living
animated body, prepared and fitted for all vital acts. Where-
fore, it is evident beyond all contradiction, if we have not a

JUSTIFICATION BY FAITH. 483

mind to be contentious, that what the apostle James here
derogates from faith as unto our justification, it respects only
a dead, barren, lifeless faith, such as is usually pretended by
ungodly men to countenance themselves in their sins. And
herein the faith asserted by Paul hath no concern. The
consideration of the present condition of the profession of
faith in the world, will direct us unto the best exposition of
this place.

3. They speak not of justification in the same sense
nor unto the same end ; it is of our absolute justification be-
fore God, the justification of our persons, our acceptance
with him, and the grant of a right unto the heavenly inherit-
ance, that the apostle Paul doth treat, and thereof alone.
This he declares in all the causes of it, all that on the part of
God, or on our part concurreth thereunto. The evidence,
the knowledge, the sense, the fruit, the manifestation of it
in our own consciences, in the church, unto others that pro-
fess the faith, he treats not of, but speaks of them separately
as they occur on other occasions. The justification he treats
of is but one and at once accomplished before God, chang-
ing the relative state of the person justified, and is capable
of being evidenced various ways unto the glory of God
and the consolation of them that truly believe. Hereof the
apostle James doth not treat at all ; for his whole inquiry is
after the nature of that faith whereby we are justified, and
the only way whereby it may be evidenced to be of the
right kind, such as a man may safely trust unto. Wherefore,
he treats of justification only as to the evidence and mani-
festation of it ; nor had he any occasion to do otherwise.
And this is apparent from both the instances, whereby he
confirms his purpose. The first, is that of Abraham, ver.
21 — 23. For he says, that by Abraham's being justified by
works in the way and manner wherein he asserts him so to
have been, 'the Scripture was fulfilled, which says that Abra-
ham believed God, and it was imputed unto him for righte-
ousness.' And if his intention were to prove that we are
justified before God by works and not by faith, because
Abraham was so, the testimony produced is contrary, yea
directly contradictory unto what should be proved by it, and
accordingly is alleged by Paul to prove that Abraham was
justified by faith without works, as the words do plainly im-

2 I 2

484 THE DOCTRINE OF

port. Nor can any man declare, how the truth of this pro-
position, 'Abraham was justified by works/ intending abso-
lute justification before God, was that wherein that Scripture
was fulfilled ; * Abraham believed God and it was imputed
unto him for righteousness ;' especially, considering the op-
position that is made both here and elsewhere between faith
and works in this matter. Besides, he asserts that Abraham
was justified by works then when he had offered his son on
the altar ; the same we believe also, but only inquire in what
sense he was so justified. For it was thirty years or there-
about after it was testified concerning him, that. he believed
God and it was imputed unto him for righteousness ; and
when righteousness was imputed unto him he was justified.
And twice justified in the same sense, in the same way, with
the same kind of justification, he was not. How then was
he justified by works when he offered his son on the altar?
He that can conceive it to be any otherwise, but that he was
by his work in the offering of his son evidenced and de-
clared in the sight of God and man to be justified, appre-
hends what I cannot attain unto, seeing that he was really
justified long before, as is unquestionable and confessed by
all. He was, I say, then justified in the sight of God, in the
way declared. Gen. xxii. 12. and gave a signal testimony
unto the sincerity of his faith and trust in God, manifesting
the truth of that Scripture, 'he believed God and it was im-
puted unto him for righteousness.' And in the quotation of
this testimony the apostle openly acknowledgeth that he was
really accounted righteous, had righteousness imputed unto
him, and was justified before God (the reasons and causes
whereof, he therefore considereth not) long before that jus-
tification which he ascribes unto hi§ works, which therefore
can be nothing but the evidencing, proving, and manifesta-
tion of it : whence also it appears of what nature that faith
is whereby we are justified, the declaration whereof is the
principal design of the apostle. In brief, the Scripture al-
leged that Abraham believed and it was imputed unto him
for righteousness, was fulfilled when he was justified by
works on the offering of his son on the altar, either by the
imputation of righteousness unto him, or by a real efficiency
or working righteousness in him, or by the manifestation
and evidence of his former justification, or some other way

JUSTIFICATION BY FAITH. 485

must be found out. 1. That it was not by imputation, or
that righteousness unto the justification of life, was not then
first imputed mito him, is plain in the text; for it was so
imputed unto him long before, and that in such a way as
the apostle proves thereby, that righteousness is imputed
without works. 2. That he was not justified by a real effi-
ciency of a habit of righteousness in him, or by any way of
making him inherently righteous, who was before unrighte-
ous is plain also ; because he was righteous in that sense
long before, and had abounded in the works of righteous-
ness unto the praise of God. It remains, therefore, that then,
and by the work mentioned, he was justified as unto the
evidencing and manifestation of his faith and justification
thereon. His other instance is of Rahab, concerning whom
he asserts that she was justified by works, when she had re-
ceived the messengers and sent them aw^ay. But she re-
ceived the spies by faith, as the Holy Ghost witnesseth,
Heb. xi. 31. and therefore had true faith before their
coming; and if so, was really justified. For that any one
should be a true believer, and yet not be justified, is de-
structive unto the foundation of the gospel. In this condi-
tion she received the messengers, and made unto them a full
declaration of her faith; Josh. ii. 10, 11. After her be-
lieving and justification thereon, and after the confession
she had made of her faith, she exposed her life by concealing
and sending of them away. Hereby did she justify the sin-
cerity of her faith and confession, and in that sense alone
is said to be justified by works : and in no other sense doth
the apostle James in this place make mention of justifica-
tion, which he doth also only occasionally.

4. As unto works mentioned by both apostles, the
same works are intended, and there is no disagreement in
the least about them. For as the apostle James intends
by works, duties of obedience unto God, according to the
law, as is evident from the whole first part of the chapter,
which gives occasion unto the discourse of faith and works;
so the same are intended by the apostle Paul also, as we
have proved before. And as unto the necessity of them in
all believers, as unto other ends, so as evidences of their
faith and justification, it is no less pressed by the one thaa
the other as hath been declared.

486

THE DOCTRINE OF

These things being in general premised, we may observe
some things in particular from the discourse of the apostle
James, sufficiently evidencing that there is no contradiction
therein, unto what is delivered by the apostle Paul concern-
ing our justification by faith, and the imputation of righte-
ousness without works, nor to the doctrine which from him
we have learned and declared; as, 1. He makes no compo-
sition or conjunction between faith and works in our justi-
fication, but opposeth them the one to the other, asserting
the one and rejecting the other in order unto our justifica-
tion. 2. He makes no distinction of a first and second jus-
tification, of the beginning and continuation of justification,
but speaks of one justification only, which is our first per-
sonal justification before God. Neither are we concerned
in any other justification in this cause whatever. 3. That
he ascribes this justification wholly unto works, in contra-
distinction unto faith, as unto that sense of justification
which he intended, and the faith whereof he treated.
Wherefore, 4. He doth not at all inquire or determine how
a sinner is justified before God, but how professors of the
gospel can prove or demonstrate that they are so, and that
they do not deceive themselves by trusting unto a lifeless
and barren faith. All these things will be farther evidenced
in a brief consideration of the context itself, wherewith I
shall close this discourse.

In the beginning of the chapter unto ver. 14. he reproves
those unto whom he wrote for many sins committed again&t
the law, the rule of their sins and obedience ; or at least
warneth them of them ; and having shewed the danger they
were in hereby, he discovers the root and principal occasion
of it, ver. 14. which was no other but a vain surmise and de-
ceiving presumption that the faith required in the gospel
was nothing but a bare assent unto the doctrine of it, where-
on they were delivered from all obligation unto moral obe-
dience or good works, and might without any danger unto
their eternal state live in whatever sins their lusts inclined
them unto, chap. iv. 1 — 4. v. 1 — 5. The state of such per-
sons, which contains the whole cause which he speaks unto,
and which gives rule and measure unto the interpretation
of all his future arguings, is laid down, ver. 14. * What doth
it profit, my brethren, though a man say he hath faith and

JUSTIFICATION BY FAITH. 4S7

have not works, can faith save him V Suppose a man, any-
one of those who are guilty of the sins charged on them in
the foregoing verses, do yet say, or boast of himself, that he
hath faith, that he makes profession of the gospel, that he
hath left either Judaism or Paganism, and betaken himself
to the faith of the gospel ; and therefore, although he be
destitute of good works, and live in sin, he is accepted with
God and shall be saved; will indeed this faith save him?
This therefore is the question proposed : whereas the gospel
saith plainly, that * he who believeth shall be saved ;' whether
that faith which may and doth consist with an indulgence
unto sin, and a neglect of duties of obedience, is that faith
whereunto the promise of life and salvation is annexed?
And thereon, the inquiry proceeds, how any man, in particu-
lar he who says he hath faith, may prove and evidence him-
self to have that faith v/hich will secure his salvation. And
the aJDOstle denies that this is such a faith as can consist
without works, or that any man can evidence himself to have
true faith any otherwise but by works of obedience only.
And in the proof hereof doth his whole ensuing discourse
consist. Not once doth he propose unto consideration the
means and causes of the justification of a convinced sinner
before God, nor had he any occasion so to do. So that his
words are openly wrested when they are applied unto any
such intention.

That the faith which he intends and describes, is altoge-
ther useless unto the end pretended to be attainable by it ;
namely, salvation, he proves in an instance of, and by com-
paring it with, the love or charity of an alike nature ; ver.
15, 16. ' If a brother or sister be naked and destitute of daily
food, and one of you say unto him. Depart in peace, be ye
warmed and filled, notwithstanding ye give them not those
things which are needful to the body, what doth it profit?'
This love or charity is not that gospel grace which is re-
quired of us under that name 5 for he who behaveth himself
thus towards the poor, ' the love of God dwelleth not in him ;'
1 John iii. 17. whatever name it may have, whatever it may
pretend unto, whatever it may be professed or accepted for,
love it is not, nor hath any of the effects of love ; is neither
useful nor profitable. Hence the apostle infers, ver. 17.
' Even so faith, if it hath not works, is dead, being alone/

488

THE DOCTRINE OF

For this was that which he undertook to prove, not that we
are not justified by faith alone without works before God,
but that the faith which is alone without works, is dead,
useless, and unprofitable.

Having given this first evidence unto the conclusion
which ' in thesi' he designed to prove, he reassumes the ques-
tion and states it 'in hypothesi,' so as to give it a more full
demonstration, ver. 18. * Yea a man may say. Thou hast faith,
and I have works : shew me thy faith without thy works'
(that is, which is without works, or by thy works), ' and I
will shew thee my faith by my works/ It is plain beyond
denial, that the apostle doth here again propose his main
question only on a supposition that there is a dead, useless
faith, which he had proved before. For now all the inquiry
remaining is, how true faith, or that which is of the right
gospel kind, may be shewed, evidenced, or demonstrated,
so as that their folly may appear, who trust unto any other
faith whatever. Aa^ov juot Trjv ttlcttiv ctov, evidence or demon-
strate thy faith to be true by the only means thereof, which
is works. And therefore although he say, ' Thou hast faith ;'
that is, thou professest and boas test that thou hast that faith
whereby thou mayestbe saved, ' and I have works ;' he doth
not say. Shew me thy faith by thy works, and I will shew
thee my works by my faith, which the antithesis would re-
quire ; but, ' I will shew thee my faith by my works,' because
the whole question was concerning the evidencing of faith
and not of works.

That this faith, which cannot be evidenced by works,
which is not fruitful in them, but consists only in a bare as-
sent unto the truth of divine revelation, is not the faith that
doth justify or will save us, he farther proves, in that it is
no other but what the devils themselves have, and no man
can think or hope to be saved by that which is common unto
them with devils, and wherein they do much exceed them,
ver. 11. 'Thou believest there is one God ; thou doest well :
the devils also believe and tremble.' The belief of one God
is not the whole of what the devils believe, but is singled
out as the principal fundamental truth, and on the conces-
sion whereof an assent unto all divine revelation doth ne-
cessarily ensue. And this is the second argument, where-
by he proves an empty barren faith to be dead and useless.

JUSTIFICATION BY FAITH. 489

The second confirmation being given unto his principal
assertion, he restates it in that way, and under those terms,
wherein he desip'ned it unto its last confirmation. * But
wilt thou know, O vain man, that faith without works is
dead V ver. 20. And we may consider in the words : 1. The
person with whom he deals, whose conviction he endea-
voured; him, he calls a vain man, not in general, as every
man living is altogether vanity, but as one who in an espe-
cial manner is vainly puffed up in his own fleshly mind,
one that hath entertained vain imaginations of being saved
by an empty profession of the gospel, without any fruit of
obedience. 2. That which he designs with respect unto
this vain man is his conviction, a conviction of that foolish
and pernicious error that he had imbibed ; * wilt thou know,
O vain man?' 3. That which alone he designed to convince
him of is, that * faith without works is dead;'that is, the faith
which is without works, which is barren and unfruitful, is
dead and useless. This is that alone, and this is all that he
undertakes to prove by his following instances and arguings,
neither do they prove any more. To wrest his words to
any other purpose, when they are all proper and suited unto
what \\e expresseth as his only design, is to offer violence
unto them.

This therefore he proves by the consideration of the faith
of Abraham, ver. 21. * Was not Abraham our father justi-
fied by works, when he had offered Isaac his son upon the
altar?' Some things must be observed to clear the mind of
the apostle herein: As, 1. It is certain that Abraham was
justified many years before the work instanced in was per-
formed ; for long before was that testimony given concern-
ing him, *he believed in the Lord, and he counted it unto
him for righteousness ;' and the imputation of righteousness
upon believing, is all the justification we inquire after or
will contend about. 2. It is certain that in the relation of
the story here repeated by the apostle, there is not any one
word spoken of Abraham's being then justified before God,
by that or any other work whatever. But, 3. It is plain and
evident that in the place related unto, Abraham was declared
to be justified by an open attestation unto his faith and fear
of God as sincere, and that they had evidenced themselves
so to be, in the sight of God himself, which God conde-

490 THE DOCTRINE OF

scends to express by an assumption of human affections ;
Gen. xxii. 12. ' Now I know that thou fearest God, seeing
thou hast not withheld thy son, thine only son from me/
That this is the justification which the apostle intends, can-
not be denied, but out of love to strife. And this was the
manifestation and declaration of the truth and sincerity of
his faith whereby he was justified before God. And hereby
the apostle directly and undeniably proves what he pro-
duceth this instance for ; namely, that faith without works
is dead. 4. It is no less evident, that the apostle had not
spoken any thing before, as unto our justification before
God, and the means thereof; and is therefore absurdly
imagined here to introduce it in the proof of what he had
before asserted, which it doth not prove at all. 5. The only
safe rule of interpreting the meaning of the apostle next
unto the scope and design of his present discourse, which
he makes manifest in the reiterated proposition of it, and the
scope of the places, matter of fact, with its circumstances
which he refers unto, and takes his proof from, and they
were plainly these and no other. Abraham had been long
a justified believer, for there were thirty years or therea-
bout, between the testimony given thereunto. Gen xv. and
the story of sacrificing his son, related Gen. xxii. All this
while he walked with God, and was upright in a course of
holy, fruitful obedience. Yet it pleased God, to put his faith
after many others, unto a new, his greatest, his last trial.
And it is the way of God in the covenant of grace, to try the
faith of them that believe by such ways as seem meet unto
him. Hereby he manifests how precious it is (the trial of
faith 'making it appear to be 'more precious than gold;'
1 Pet. i. 7.) and raiseth up glory unto himself, which is in
the nature of faith to give unto him ; Rom. iv. 20. And this
is the state of the case as proposed by the apostle ; namely,
how it may be tried whether the faith which men profess be
genuine, precious, more precious than gold, of the right na-
ture with that whereunto the gospel promise of salvation is
annexed. 2. This trial was made by works, or by one signal
duty of obedience prescribed unto him for that very end
and purpose. For Abraham was to be proposed as a pattern
unto all that should afterward believe. And God provided
a signal way for the trial of his faith ; namely, by an act of

JUSTIFICATION BY FAITH. 49l

obedience, which was so far from being enjoined by the
moral law, that it seemed contrary unto it. And if he be
proposed unto us as a pattern of justification by works in
the sight of God, it must be by such works as God hath not
required in the moral law, but such as seem to be contrary
thereunto. Nor can any man receive any encouragement
to expect justification by works, by telling him that Abra-
ham was justified by works, when he offered up his only son
to God ; for it will be easy for him to say, that as no such
work was ever performed by him, so none such was ever re-
quired of him. But, 3. Upon Abraham's compliance with the
command of God given him in the way of trial, God himself
avOpMTTOTraOiog declares the sincerity of his faith and his justi-
fication thereon, or his gracious acceptance of him. This is
the whole design of the place which the apostle traduceth
unto his purpose ; and it contains the whole of what he was
to prove and no more. Plainly it is granted in it, that we
are not justified by our works before God, seeing he instances
only in a work performed by a justified believer many years
after he was absolutely justified before God. But this is evi-
dently proved hereby ; namely, that faith without works is
dead; seeing justifying faith, as is evident in the case of
Abraham, is that, and that alone, which brings forth works
of obedience ; for on such a faith alone, is a man evidenced,
declared, and pronounced to be justified or accepted with
God. Abraham was not then first justified; he was not
then said to be justified; he was declared to be justified,
and that by and upon his works, which contains the whole
of what the apostle intends to prove.

There is therefore no appearance of the least contradic-
tion between this apostle and Paul, who professedly asserts,
that Abraham was not justified before God by works. For
James only declares that by the works which he performed
after he was justified, he was manifested and declared so to
be. And that this was the whole of his design, he mani-
fests in the next verses, where he declares what he had
proved by this instance, ver. 22. ' Seest thou how faith
wrought with his works, and by works was faith made per-
fect?' Two things he enforce th as proved unto the convic-
tion of him, with whom he had to do. 1. That true faith
will operate by works; so did Abraham's, it was effective in

492 THE DOCTRINE OF

obedience. 2. That it was made perfect by works, that is,
evidenced so to be. For rlXeiog, TsXeioofxai doth nowhere in
the Scripture signify the internal, formal perfecting of any
thing, but only the external complement or perfection of it,
or the manifestation of it. It was complete as unto its
proper effect, when he was first justified; and it was now
manifested so to be. See Matt. v. 48. Col. iv. 12. 2 Cor. xii. 9.
This, saith the apostle, I have proved in the instance of
Abraham ; namely, that it is works of obedience alone that
can evince a man to be justified, or to have that faith whereby
he may be so. 3. He adds in the confirmation of what he
had affirmed, ver. 23. ' And the Scripture was fulfilled,
which saith, Abraham believed God, and it was imputed
unto him for righteousness, and he was called the friend
of God.*

Two things the apostle affirms herein. 1. That the
Scripture mentioned v;as fulfilled. It was so in that justifi-
cation by works which he ascribes unto Abraham. But how
this Scripture was herein fulfilled, either as unto the time
wherein it was spoken, or as unto the thing itself, any other-
wise but as that which is therein asserted, was evidenced
and declared, no man can explain ; what the Scripture af-
firmed so long before of Abraham, was then evidenced to be
most true, by the works which his faith produced, and so
that Scripture was accomplished. For otherwise, supposing
the distinctions made between faith and works by himself,
and the opposition that he puts between them, adding there-
unto the sense given of this place by the apostle Paul, with
the direct importance of the words, and nothing can be more
contradictory unto his design (namely, if he intended to prove
our justification before God by works), than the quotation
of this testimony. Wherefore, this Scripture was [not] nor can
be otherwise fulfilled by Abraham's justification by works,
but only that by and upon them he was manifested so to be
2. He adds, that hereon he was called the friend of God. So
he is, Isa. xli. 8. as also, 2 Chron. xx. 7. This is of the same
importance with his being justified by works : for he was
not thus called merely as a justified person, but as one who
had received singular privileges from God, and answered
them by a holy walking before him. Wherefore, his being
called the friend of God was God's approbation of his faitli

JUSTIFICATION BY FAITH. 493

and obedience, which is the justification by works that the
apostle asserts.

Hereon he makes a double conclusion (for the instance
of Rahab being of the same nature and spoken unto before,
1 shall not insist again upon it). 1. As unto his present
argument, ver. 24. 2. As unto the whole of his design,
ver. 26. The first is, ' that by works a man is justified, and
not by faith only ; ye see then ;' you whom I design to con-
vince of the vanity of that imagination, that you are justified
by a dead faith, a breathless carcase of faith, a mere assent
unto the truth of the gospel and profession of it, consistent
with all manner of impiety, and wholly destitute of good
fruits ; you may see what faith it is that is required unto
justification and salvation. For Abraham was declared to
be righteous, to be justified on that faith which wrought by
works, and not at all by such a faith as you pretend unto. A
man is justified by works, as Abraham was when he had
offered up his son to God. That is, what he really was by
faith long before, as the Scripture testifieth, was then and
thereby evidenced and declared. And therefore, let no man
suppose that by the faith which they boasted of, any one is
or can be justified, seeing that whereon Abraham was de-
clared to be so, was that which evidenced itself by its fruits.
2. He lays down that great conclusion which he had evinced
by his whole disputation, and which at first he designed to
confirm, ver. 26. ' For as the body without the spirit is
dead, so faith without works is dead also.' A breathless
carcase and an unworking faith are alike, as unto all the
ends of natural or spiritual life. This was that which the
apostle designed from the beginning to convince vain and
barren professors of, which accordingly he hath given suffi-
cient reason and testimony for.

GOSPEL GROUNDS

EVIDENCES

FAITH OF GOD'S ELECT

SHEWING

I. THE NATURE OF TRUE SAVING FAITH, IN SECURING OF THE SPIRITUAL
COMFORT OF BELIEVERS IN THIS LIFE, IS OF THE HIGHEST IMPORTANCE.

II. THE WAY WHEREIN TRUE FAITH DOTH EVIDENCE ITSELF IN THE SOUL
AND CONSCIENCES OF BELIEVERS, UNTO THEIR SUPPORTMENT AND COM-
FORT, UNDER ALL THEIR CONFLICTS WITH SIN, IN ALL THEIR TRIALS
AND TEMPTATIONS.

III. FAITH WILL EVIDENCE ITSELF, BY A DILIGENT, CONSTANT ENDEAVOUR
TO KEEP ITSELF AND ALL GRACE IN DUE EXERCISE, IN ALL ORDINANCES
OF DIVINE WORSHIP, PRIVATE, AND PUBLIC.

IV. A PECULIAR WAY WHEREBY TRUE FAITH WILL EVIDENCE ITSELF BY
BRINGING THE SOUL INTO A STATE OF REPENTANCE*

Examine yourselves, whether ye be in the faith ; prove your own selves : know ye not your
own selves, how that Jesus Christ is in you, except ye be reprobates ? — 2 Cor. xiii. 5.

TO THE READER.

As faith is the first vital act that every true Christian
puts forth, and the life w^hich he lives is by the faith
of the Son of God, so it is his next and great concern
to know that he doth believe, and that believing, he
hath eternal life ; that his faith is the faith of God's
elect, and of the operation of God, without some dis-
tinct, believing know^ledge of which, he cannot so
comfortably assure his heart before God concerning
his calling and election, so far as to carry him forth
in all the ways of holiness, in doing and suffering the
will of God with necessary resolution and cheerful-
ness, the doing of which in a right manner, according
to the tenor of the gospel, is no small part of spiritual
skill; whereunto two things are highly requisite:
First, That he be well acquainted with the doctrine
of Christ, and knows how to distinguish the gospel
from the law ; and, secondly, That he be very con-
versant with his own heart, that so by comparing
his faith, and the fruits thereof, with the said doctrine
of Christ, he may come to see that as he hath re-
ceived Christ, so he walks in him ; all his reasonings
concerning himself being taken up from the word of
God, so that what judgment he passeth upon him-
self, may be a judgment of faith, and answer of a
good conscience towards God ; for all the trials of

VOL. XI. 2 K

CCCCXCVlll TO THE READER.

faith must at last be resolved into a judgment of
faith, before which is made, the soul still labours
under staggerings and uncertainties.

The design of this ensuing treatise is to resolve
this great question, Whether the faith we profess
unto, be true or no ? the resolution of which, upon
an impartial inquiry, must needs be very grateful
and advantageous to every one that hath but tasted
that the Lord is gracious. That the late reverend,
learned, and pious Dr. Owen was the author, there
needs be no doubt ; not only because good assurance
is given by such as were entrusted with his writings,
but also in that the style and spirit running through
the other of his practical writings is here very ma-
nifest ; and accordingly, with them, is recommended
to the serious perusal of every diligent inquirer into
the truth of his spiritual estate and condition.

ISAAC CHAUNCY.

EVIDENCES

FAITH OF GOD'S ELECT,

X HE securing of the spiritual comforts of believers in this
life, is a matter of the highest importance unto the glory of
God, and their own advantage by the gospel. For God is
abundantly willing that all the heirs of promise should re-
ceive strong consolation, and he hath provided ways and
means for the communication of it to them ; and their par-
ticipation of it is their principal interest in this world, and
is so esteemed by them. But their effectual refreshing en-
joyment of these comforts, is variously opposed by the power
of the remainders of sin, in conjunction with other tempta-
tions. Hence, notwithstanding their right and title unto
them by the gospel, they are ofttimes actually destitute of
a gracious sense of them, and consequently of that relief
which they are suited to afford in all their duties, trials, and
afflictions. Now the root whereon all real comforts do
grow, whence they spring and arise, is true and saving faith ;
the faith of God's elect. Wherefore they do ordinarily an-
swer unto, and hold proportion with, the evidences which any
have of that faith in themselves ; at least they cannot be
maintained without such evidences. Wherefore, that we
may be a little useful unto the establishment or recovery of
that consolation which God is so abundantly willing that all
the heirs of promise should enjoy, I shall inquire, What are
the principal acts and operations of faith, whereby it will
evidence its truth and sincerity in the midst of all tempta-
tions and storms that may befall believers in this world :
and I shall insist on such alone as will bear the severest
scrutiny by Scripture and experience. And,

The principal genuine acting of saving faith in us, inse-
parable from it, yea, essential to such acting, consists in the
choosing, embracing, and approbation of God's way of

2 K 2

600 EVIDENCES OF THE FAItH

saving sinners, by the mediation of Jesus Christ, relying
thereon, with a renunciation of all other ways and means
pretending unto the same end of salvation.

This is that which we are to explain and prove.

Saving faith is our * believing the record that God hath
given us of his Son ;* 1 John v. 10. 'And this is the record
that God hath given unto us eternal life, and this life is in
his Son;' ver. 11. This is the testimony which God gives,
that great and sacred truth which he himself bears witness
unto, namely, that he hath freely prepared eternal life for
them that believe, or provided a way of salvation for them.
And what God so prepares, he is said to give, because of
the certainty of its communication. So grace was promised
and given to the elect in Christ Jesus before the. world be-
gan ; 2 Tim. i. 9. Tit. i. 2. And that is so to be communi-
cated unto them, in and by the mediation of his Son Jesus
Christ, that it is the only wa}^ whereby God will give eter-
nal life unto any, which is therefore wholly in him, and by
him to be obtained, and from him to be received. Upon
our acquiescency in this testimony, on our approbation of
this way of saving sinners, or our refusal of it, our eterhal
safety or ruin doth absolutely depend. And it is reasonable
that it should be so ; for in our receiving of this testimony
of God, we * set to our seal that God is true ;' John iii. 33.
We ascribe unto him the glory of his truth, and therein of
all the other holy properties of his nature, the most eminent
duty whereof we are capable in this world : and by a refusal
of it, what lieth in us, we make him a liar, as in this place,
ver. 10. which is virtually to renounce his being.

And the solemnity wherewith this testimony is -entered
is very remarkable, ver. 7. * There are three that bear record
in heaven, the Father, the Word, and the Holy Ghost; and
these three are one.' The trinity of divine persons acting
distinctly in the unity of the same divine nature, do give
this testimony : and they do so by these distinct operations,
whereby they act in this way and work of God's saving sin-
ners by Jesus Christ, which are at large declared in the gos-
pel. And there is added hereunto a testimony that is im-
mediately applicatory unto the souls of believers, of this
sovereign testimony of tlic holy Trinity; and this is the wit-
ness of grace and all sacred ordinances : ' There are three

OF god's p:lect. 501

that bear witness on earth, the Spirit, and the water, and
the blood : and these three agree in one;' ver. 8. They are
not all essentially the same in one and the same nature, as
are the Father, Word, and Holy Ghost ; yet they all abso-
lutely agree in the same testimony ; and they do it by that
especial efficacy which they have on the souls of believers
to assure them of this truth. In this record, so solemnly,
so gloriously given and proposed, life and death are set be-
fore us. The receiving and embracing of this testimony,
with an approbation of the way of salvation testified unto,
is that work of faith which secures us of eternal life. On
these terms there is reconciliation and agreement made and
established between God and men, without which men must
perish for ever.

So our blessed Saviour affirms, ' This is life eternal, that
we may know thee [Father] the only true God, and Jestis
Christ whom thou hast sent;' John xvii. 3. To know the
Father as the only true God, to know him as he hath sent
Jesus Christ to be the only way and means of the salvation
of sinners, and to know Jesus Christ as sent by him for
that end, is that grace and duty which enstates us in a
right unto eternal life, and initiates us in the possession
of it: and this includes that choice and approbation of the
way of God for the saving of sinners whereof we speak.

But these things must be more distinctly opened.

1. The great fundamental difference in religion is con-
cerning the way and means w^hereby sinners may be saved.
From men's different apprehensions hereof arise all other
differences about religion; and the first thing that engageth
men really into any concernment in religion, is an inquiry
in their minds how sinners may be saved, or what they
shall do themselves to be saved : What shall we do ? * What
shall we do to be saved V What is the way of acceptance
with God ? is that inquiry which gives men their first ini-
tiation into religion. See Acts ii. 37. xvi. 30. Micah vi.
6-^8.

This question being once raised in the conscience, an
answer must be returned unto it. * I will consider,' saith the
prophet, ' what I shall answer, when I am reproved ;' Hab.
ii. 1. And there is all the reason in the world that men
consider well of a good answer hereunto, without which

$02 EVIDENCES OF THE FAITH

they must perish for ever; for if they cannot answer them-
selves here, how do they hope to answer God hereafter ?
Wherefore, without a sufficient answer always in readiness
unto this inquiry, no man can have any hopes of a blessed
eternity.

Now the real answer which men return unto themselves,
is according to the influence which their minds are under
from one or other of the two divine covenants, that of works,
or that of grace. And these two covenants taken abso-
lutely, are inconsistent, and give answers in this case that
are directly contradictory to one another : so the apostle
declares, Rom. x. 5 — 9. The one says, the man that doth
the works of the law, shall live by them ; this is the only
way whereby you may be saved : the other wholly waves
this return, and puts it all on faith in Christ Jesus. Hence
there is great difference, and great variety in the answers
which men return to themselves on this inquiry ; for their
consciences will neither hear nor speak any thing, but what
complies with the covenant whereunto they do belong.
These things are reconciled only in the blood of Christ ;
and how the apostle declared, Rom. viii. 3. The greatest
part of convinced sinners seem to adhere to the testimony
of the covenant of works, and so perish for ever. Nothing
will stand us in stead in this matter, nothing will save us,
but the answer of a good conscience towards God, by the
resurrection of Jesus Christ; 1 Pet. iii. 21.

2. The way that God hath prepared for the saving of
sinners, is a fruit and product of infinite wisdom, and power-
fully efficacious unto its end. As such it is to be received,
or it is rejected. It is not enough that we admit of the no-
tions of it as declared, unless we are sensible of divine wis-
dom and power in it, so as that it may be safely trusted
unto. Hereon upon the proposal of it, falls out the eter-
nally distinguishing diff*erence among men. Some look
upon it, and embrace it as the power and wisdom of God :
others really reject it, as a thing foolish and weak, not meet
to be trusted unto ; hereof the apostle gives an account at
large, 1 Cor. i. 18 — 24. And this is mysterious in religion;
the same divine truth, is by the same way and means, at
the same time, proposed unto sundry persons, all in the
same condition, under the same circumstances, all equally

OF god's elect. 503

concerned in that which is proposed therein : some of them
hereon do receive it, embrace it, approve of it, and trust
unto it for life and salvation ; others despise it, reject it,
value it not, trust not unto it. To the one, it is the wisdom
of God, and the power of God ; to the other, weakness and
foolishness : as it must of necessity be one or the other, it is
not capable of a middle state or consideration. It is not a
good way, unless it be the only way ; it is not a safe, it is
not the best way, if there be any other ; for it is eternally
inconsistent with any other. It is the wisdom of God, or it
is downright folly. And here, after all our disputes, we
must resort unto eternal sovereign grace, making a distinc-
tion among them unto whom the gospel is proposed, and
the Almighty power of actual grace in curing that unbelief
which blinds the minds of men, that they can see nothing
but folly and weakness in God's way of the saving of sin-
ners ; and this unbelief worketh yet in the most of them
unto whom this way of God is proposed in the gospel ;
they receive it not as an effect of infinite wisdom, and as
powerfully efficacious unto its proper end. Some are pro-
fligate in the service of their lusts, and regard it not ; unto
whom may be applied that of the prophet, ' Hear, ye de-
spisers, and wonder, and perish.' Some are under the power
of ^ darkness and ignorance, so as that they apprehend not,
they understand not the mystery of it ; for * the light shineth
into darkness, and the darkness comprehendeth it not.'
Some are blinded by Satan, as he is the God of this world,
by filling their minds with prejudice, and their hearts with^
the love of present things, that the light of the glorious
gospel of Christ, who is the image of God, cannot shine
into them. Some would mix with it their own works, ways,
and duties, as they belong unto the first covenant, whichi
are eternally irreconcilable unto this way of God, as the
apostle teacheth, Rom. x. 3, 4. Hereby doth unbelief eter-
nally ruin the souls of men ; they do not, they cannot, ap-
prove of the way of God for saving sinners, proposed in the
gospel, as an effect of infinite wisdom and power, which
they may safely trust unto, in opposition unto all other ways
and means, pretending to be useful unto the same end : and
this will give us light into the nature and actings of saving
faith, which we inquire after.

004 EVIDENCES OF THE FAITH

3. The whole Scripture, and all divine institutions from
the beginning, do testify in general that this way of God
for the saving sinners is by commutation, substitution,
atonement, satisfaction, and imputation. This is the lan-
guage of the first promise, and all the sacrifices of the law
founded thereon. This is the language of the Scripture.
There is a way whereby sinners may be saved, a way that
God hath found out and appointed. Now it being the law
wherein sinners are concerned, the rule of all things between
God and them, should seem to be by what they can do or
suffer with respect unto that law : No, saith the Scripture,
it cannot be so ; * For by the deeds of the law no man living
shall be justified in the sight of God ;' Psal. cxlii. 2. Rom.
iii. 20. Gal. ii. 16. Neither shall it be by their personal
answering of the penalty of the law which they have broken ;
for they cannot do so, but they must perish eternally : for,
* If thou Lord shouldest mark iniquities, O Lord, who shall
stand?' Psal. cxxx. 3. There must therefore be, there is
another way, of a different nature and kind from these, for
the saving of sinners, or there is no due revelation made of
the mind of God in the Scripture. But that there is so,
and what it is, is the main design of it to declare : and this
is by the substitution of a mediator instead of the sinners
that shall be saved, who shall both bear the penalty of the
law which they had incurred, and fulfil that righteousness
which they could not attain unto.

This in general is God's way of saving sinners, whether
men like it or no ; ' For what the law could not do, in that
it was weak through the flesh, God sending his own Son in
the likeness of sinful flesh, and for sin condemned sin in
the flesh : that the righteousness of the law might be ful-
filled in us ;' Rom. viii. 3, 4. See also, Heb. x. 5—10. 'He
made him to be sin for us, who knew no sin, that we might
be made the righteousness of God in him ;' 2 Cor. v. 21.

Here unbelief hath prevailed with many in this latter
age to reject the glory of God herein ; but we have vindi-
cated the truth against them sufficiently elsewhere.

4. There are sundry things previously required, to give
us a clear view of the glory of God in this way of saving
sinners : such are, a due consideration of the nature of the
fall of our first parents, and of our apostacy from God

OF god's elect. 505

thereby. I may not stay here to shew the nature or aggra-
vations of them ; neither can we conceive them aright, much
less express them. I only say, that unless we have due appre-
hensions of the dread and terror of them, of the invasion
made on the glory of God, and the confusion brought on
the creation by them, we can never discern the reason and
glory of rejecting the way of personal righteousness, and
the establishing this way of a mediator for the saving of
sinners. A due sense of our present infinite distance from
God, and the impossibility that there is in ourselves of
making any approaches unto him, is of the same considera-
tion ; so likewise is that of our utter disability to do any
thing that may answer the law, or the holiness and righte-
ousness of God therein; of our universal unconformity in
our natures, hearts, and their actings unto the nature, holi-
ness, and will of God; unless, I say, we have a sense of
these things in our minds, and upon our consciences, we
cannot believe aright, we cannot comprehend the glory of
this new way of salvation. And whereas mankind hath had
a general notion, though no distinct apprehension of these
things, or of some of them, many amongst them have appre-
hended that there is a necessity of some kind of satisfaction
or atonement to be made, that sinners may be freed from the
displeasure of God ; but when God's way of it was proposed
unto them, it was, and is generally rejected, because.' the
carnal mind is enmity against God.' But when these things
are fixed on the soul by sharp and durable convictions, they
will enlighten it with due apprehensions of the glory and
beauty of God's way of saving sinners.

5. This is the gospel, this is the work of it, namely, a
divine declaration of the way of God for the saving of sin-
ners, through the person, mediation, blood, righteousness, and
intercession of Christ. This is that which it revealeth, de-
clareth, proposeth, and tendereth unto sinners ; there is a
way for their salvation. As this is contained in the first
promise, so the truth of every word in the Scripture depends
on the supposition of it. Without this, there could be no
more intercourse between God and us, than is between him
and devils. Again, it declares, that this way is not by the
law or its works ; by the first covenant, or its conditions ;
by our own doing or suffering : but it is a new way found

506 EVIDENCES OF THE FAITH

out in, and proceeding from, infinite wisdom, love, grace, and
goodness; namely, by the incarnation of the eternal Son of
God, his susception of the oflSce of a mediator, doing and
suffering in the discharge of it whatever was needful for the
justification and salvation of sinners, unto his own eternal
glory. See Rom. iii. 23-27. viii. 3, 4. 2 Cor. v. 19—21, &c.

Moreover, the gospel adds, that the only way of ob-
taining an interest in this blessed contrivance of saving sin-
ners, by the substitution of Christ, as the surety of the
covenant, and thereon the imputation of our sins to him,
and of his righteousness unto us, is by faith in him.

Here comes in that trial of faith which we inquire after.
This way of saving sinners being proposed, offered, and
tendered unto us in the gospel, true and saving faith re-
ceives it, approves of it, rests in it, renounceth all other
hopes and expectations, reposing its whole confidence
therein.

For it is not proposed unto us merely as a notion of
truth, to be assented to or denied, in which sense all believe
the gospel that are called Christians ; they do not esteem it
a fable : but it is proposed unto us as that which we ought
practically to close withal, for ourselves to trust alone unto
it for life and salvation. And I shall speak briefly unto two
things.

1. How doth saving faith approve of this way ; on what
accounts and unto what ends?

2. How it doth evidence and manifest itself hereby unto
the comfort of believers.

First, It approves of it, as that which every way becomes
God to find out, to grant, and propose : so speaks the apo-
stle, Heb. ii. 10. ' It became him, in bringing many sons to
glory, to make the captain of their salvation perfect through
sufferings.' That becomes God, is worthy of him, is to be
owned concerning him, which answers unto his infinite ivis-
dom, goodness, grace, holiness, and righteousness, and no-
thing else. This faith discerns, judgeth, and determineth
concerning this way, namely, that it is every way worthy of
God, and answers all the holy properties of his nature. This
is called * the light of the knowledge of the glory of God in
the face of Christ Jesus;' 2 Cor. iv. 6.

This discovery of the glory of God in this way is made

OF god's elect. 507

unto faith alone, and by it alone it is embraced. The not
discerning of it, and thereon the want of an acquiescency
in it, is that unbelief which ruins the souls of men. The
reason why men do not embrace the way of salvation ten-
dered in the gospel, is because they do not see, nor under-
stand, how full it is of divine glory, how it becomes God,
is worthy of him, and answers all the perfections of his na-
ture. Their minds are blinded, that the light of the glorious
gospel of Christ, who is the image of God, doth not shine
into them ; 2 Cor. iv. 4. And so they deal with this way of
God, as if it were weakness and folly.

Herein consists the essence and life of faith. It sees,
discerns, and determines, that the way of salvation of sinners
by Jesus Christ proposed in the gospel, is such as becometh
God and all his divine excellencies to find out, appoint, and
propose unto us. And herein doth it properly give glory to
God, which is its peculiar work and excellency ; Rom. iv. 20.
Herein it rests and refresheth itself.

In particular, faith herein rejoiceth in the manifestation
of the infinite wisdom of God. A view of the wisdom of
God, acting itself by his power in the works of creation (* for
in wisdom he made them all'), is the sole reason of ascribing
glory unto him in all natural worship, whereby we glorify
him as God ; and a due apprehension of the infinite wisdom
of God, in the new creation, in the way of saving sinners by
Jesus Christ, is the foundation of all spiritual, evangelical
ascription of glory to God.

It was the design of God in a peculiar way to manifest
and glorify his wisdom in this work. Christ crucified is the

* power of God, and the wisdom of God ;' 1 Cor. i. 24. And

* all the treasures of wisdom and knowledge are hid in him \*
Col. ii. 3. All the treasures of divine wisdom are laid up
in Christ, and laid out about him, as to be manifested unto
faith in and by the gospel. He designed herein to make
known his ' manifold wisdom;' Epb. iii. 9, 10.

Wherefore, according to our apprehension and admira-
tion of the wisdom of God in the constitution of this way
of salvation is our faith, and no otherwise : where that doth
not appear unto us, where our minds are not affected with
it, there is no faith at all.

I cannot stay here to reckon tip the especial instances

508 EVIDENCES OF THE FAITH

of divine wisdom herein. Somewhat I have attempted to-
wards it in other writings ; and I shall only say at present,
that the foundation of this whole work and way, in the in-
carnation of the eternal Son of God, is so glorious an effect
of infinite wisdom, as the whole blessed creation will admire
to eternity. This of itself bespeaks this way and work di-
vine. Herein the glory of God shines in the face of Christ
Jesus. This is of God alone ; this is that which becomes
him, that which nothing but infinite wisdom could extend
unto. Whilst faith lives in a due apprehension of the wis-
dom of God in this, and the whole superstruction of this
way, on this foundation it is safe.

Goodness, love, grace, and mercy, are other properties
of the divine nature, wherein it is gloriously amiable. ' God
is love:' there is none God but he : grace and mercy are
among the principal titles which he every where assumes to
himself; and it was his design to manifest them all to the
utmost in this work and way of saving sinners by Christ, as
is every where declared in the Scripture; and all these lie
open to the eye of faith herein : it sees infinite goodness,
love, and grace, in this vvay, such as becomes God, such as
can reside in none but him, which it therefore rests and re-
joicethin; 1 Pet. i. 8. In adherence unto, and approba-
tion of, this way of salvation, as expressive of these perfec-
tions of the divine nature, doth faith act itself continually.

Where unbelief prevaileth, the mind hath no view of the
glory that is in this way of salvation, in that it is so becom-
ing of God and all his holy properties, as the apostle de-
clares, 2 Cor. iv. 4. And where it is so, whatever is pre-
tended, men cannot cordially receive it and embrace it; for
they know not the reason for which it ought to be so em-
braced; they see no form nor comeliness in Christ who is the
life and centre of this way, ' no beauty for which he should
be desired;' Isa. liii. 2. Hence, in the first preaching of it,
it was ' unto the Jews a? stumbling-block, and unto the Greeks
foolishness;' for by reason of their unbelief they could not
see it to be what it is, the power of God, and the wisdom of
God, and so it must be esteemed, or be accounted folly.

Yea, from the same unbelief it is, that at this day the
very notion of the truth herein is rejected by many, even all
those who are called Socinians, and all that adhere unto

OF god's elect. 509

them, in the disbelief of supernatural mysteries : they cannot
see a suitableness in this way of salvation unto the glory of
God, as no unbeliever can ; and therefore those of them vv^ho
do not oppose directly the doctrine of it, yet do make no
use of it, unto its proper end ; very few of them compara-
tively who profess the truth of the gospel, have an experience
of the power of it unto their own salvation.

But here true faith stands invincibly ; hereby it will evi-
dence its truth and sincerity in the midst of all temptations,
and the most dismal conflicts it hath with them ; yea,
against the perplexing power and charge of sin thence
arising. From this strong hold it will not be driven, whilst
the soul can exercise faith herein, namely, in steadily choos-
ing, embracing, and approving of God's way of saving sin-
ners by Jesus Christ, as that wherein he will be eternally
glorified, because it is suited unto, and answers all the per-
fections of, his nature; is that which every way becomes him;
it will have wherewith to relieve itself in all its trials. For
this is faith, this is saving faith, which will not fail us ; that
faith which works in the soul a gracious persuasion of the
excellency of this way, by a sight of the glory, of the wis-
dom, power, grace, and love, and goodness of God in it, so
as to be satisfied with it, as the best, the only way of coming
unto God, with a renunciation of all other ways and means
unto that end,will at all times evidence its nature and sincerity.

And this is that which gives the soul rest and satisfac-
tion, as unto its entrance into glory upon its departure out
of this world. It is a great thing to apprehend in a due
manner, that a poor soul that hath been guilty of many sins,
leaving the body it may be under great pain, distress, and
anguish, it may be by outward violence, should be imme-
diately admitted and received into the glorious presence of
God, with all the holy attendants of his throne, there to en-
joy rest and blessedness for evermore. But here also faith
discerns and approves of this great, of this ineffable divine
operation, as that which becomes the infinite greatrtess of
that wisdom and grace which first designed it, the glorious
efficacy of the mediation of Christ, and the excellency of the
sanctification of the Holy Spirit, without any expectation
from any thing in itself, as a cause meritorious of an ad-
mission into this glory; neither did ever any man know

610 EVIDENCES OF THE FAITH

what it is, or desire it in a due manner, who looked for any
desert of it in himself, or conceived any proportion between
it, and what he is or hath done in this world. Hence some
of those who have not this faith, have invented another state
after men are gone out of this world, to make them meet for
heaven, which they call purgatory ; for, on what grounds a
man should expect an entrance into glory on his departure
out of this world, they understand not.

Let them who are exercised with temptations and dejec-
tions, bring their faith unto this trial. And this is the case
in various degrees of us all. First, then, examine strictly by
the word whether this be a true description of the nature
and acting of saving faith. Sundry things are supposed or
asserted in it; as, 1. That the way of saving sinners by
Jesus Christ, is the principal effect of divine wisdom, power,
goodness, love, and grace. 2. That the design of the gospel
is to manifest, declare, and testify that so it is, and so to
make known the glory of God therein. 3. That saving faith
is that act, duty, and work of the soul, whereby we receive
the record of God concerning these things; do ascribe the
glory of them all unto him, as discovering it in the way of
life proposed unto us. 4. That hereon it proceeds unto a
renunciation of all other ways, means, hopes, reliefs, in op-
position unto this way, or in conjunction with it, as unto ac-
ceptance with God in life and salvation. I say, in the first
place, examine these things strictly by the word, and if they
appear to be (as they are) sacred, evangelical, fundamental
truths, be not moved from them, be not shaken in them, by
any temptation whatever.

And in the next place, bring your faith to the trial on
these principles ; What do you judge concerning God's way
of saving sinners by Jesus Christ, as proposed in the gospel ?
Are you satisfied in it, that it is such as becomes God, and
answers all the glorious attributes of his nature? Would
you have any other way proposed in the room of it? Can
you, will you, commit the eternal welfare of your souls unto
the grace and faithfulness of God in this way, so as that you
have no desire to be saved any other way? Doth the glory
of God in any measure shine forth unto you in the face of
Jesus Christ? Do you find a secret joy in your hearts, upon
the satisfaction you take in the proposal of this way unto

OF god's elect. 611

you by the gospel? Do you, in all your fears and tempta-
tions, in all approaches of death, renounce all other reserves
and reliefs, and betake your whole confidence unto this way
alone, and the representation of God made therein ? Herein
lies that faith, and its exercise, which will be an anchor unto
your souls in all their trials.

And this is the first and principal ground, or reason,
whereon faith, divine and saving, doth accept, embrace, and
approve of the way of God's saving sinners by Jesus Christ;
namely, because it is such as doth become him, and every
way answer unto all the holy properties of his nature, which
are manifested and glorified therein. And where faith doth
approve of it on this ground and reason, it doth evidence it-
self to be truly evangelical, unto the supportment and com-
fort of them in whom it is.

Secondly, It doth so approve of this way, as that which
it finds suited unto the whole design, and all the desires of
an enlightened soul. So when our Lord Jesus Christ com-
pares the kingdom of God (which is this way of salvation)
unto a treasure, and a precious pearl, he affirms that those
who found them had great joy, and the highest satisfaction,
as having attained that which suited their desires, and gave
rest unto their minds.

A soul enlightened with the knowledge of the truth, and
made sensible of its own condition by spiritual conviction,
hath two predominant desires and aims, whereby it is wholly
regulated ; the one is, that God may be glorified ; and the
other, that itself may be eternally saved. Nor can it forego
either of these desires, nor are they separable in any en-
lightened soul. It can never cease in either of these desires,
and that to the highest degree. The whole world cannot
dispossess an enlightened mind of either of them. Profli-
gate sinners have no concernment in the former; no, nor
yet those who are under legal convictions, if they have
therewithal received no spiritual light. They would be
saved, but for the glory of God therein, he may look to that
himself, they are not concerned in it. For that which they
mean by salvation, is nothing but a freedom from external
misery; this they would have, whether God be or no; of
what is salvation truly, they have no desire.

But the first beam of spiritual light and grace, instates

512 EVIDENCES OF THE FAITH

an indefatigable desire of the glory of God in the minds and
souls of them in whom it is. Without this the soul knows
not how to desire its own salvation; I may say, it would not
be saved in a way wherein God should not be glorified ;
for, without that, whatever its state should be, it would not
be that which we call salvation; the exaltation of the glory
of God belongs essentially thereunto ; it consists in the be-
holding and enjoyment of that glory. This desire, therefore,
is immovably fixed in the jnind and soul of every enlightened
person ; he can admit of no proposal of eternal things that is
inconsistent with it.

But moreover, in every such person there is a ruling de-
sire of his own salvation. It is natural unto him, as a crea-
ture made for eternity ; it is inseparable from him, as he is
a convinced sinner. And the clearer the light of any one
is in the nature of this salvation, the more is this desire
heightened and confirmed in him.

Here then lieth the inquiry, namely, how these two pre-
valent desires may be reconciled and satisfied in the same
mind ? For, as we are sinners, there seems to be an incon-
sistency between them. The glory of God in his justice and
holiness, requires that sinners should die and perish eter-
nally; so speaks the law, this is the language of conscience,
and the voice of all our fears ; wherefore, for a sinner to de-
sire in the first place, that God may be glorified, is to desire
that himself may be damned.

Which of these desires shall the sinner cleave unto? unto
whether of them shall it give the pre-eminence? shall he
cast off all hopes and desires of his own salvation, and be
content to perish for ever? This he cannot do, God doth
not require it of him ; he hath given him the contrary in
charge, whilst he is in this world. Shall he then desire that
God may part with and lose his glory, so as that one way or
other he may be saved? Bring b.imself unto an unconcern-
nient, what becomes of it? This can be no more in an en-
lightened mind, than it can cease to desire its own salvation.
But how to reconcile these things in himself a sinner, finds not.

Here, therefore, the glory of this way represents itself
unto the faith of every believer. It not only brings these
desires into a perfect consistency and harmony, but maketh
them to increase and })roniote one another. The desire of

OF GOD S ELECT. 513

God's glory increaseth the desire of our own salvation, and the
desire of our own salvation enlargeth and inflameth the desire
of glorifying God therein and thereby. These things are
brought into a perfect consistency and mutual subserviency
in the blood of Christ; Rom. iii. 24 — 26. For this way is that
which God hath found out, in infinite wisdom, to glorify him-
self in the salvation of sinners. There is not any thing where-
in the glory of God doth or may consist, but in this w^ay is
reconciled unto, and consistent with, the salvation of the
chiefest of sinners. There is no property of his nature, but
is gloriously exalted in and by it; an answer is given in it
unto all the objections of the law, against the consistency of
the glory of God and the salvation of sinners. It pleads his
truth in his threatenings, in the sanction of the law, with the
curse annexed ; it pleads his righteousness, holiness, and se-
verity, all engaged to destroy sinners; it pleads the instance
of God's dealing with the angels that sinned, and calls in the
witness of conscience to testify the truth of all its allega-
tions ; but there is a full and satisfactory answer given unto
this whole plea of the law, in this way of salvation. God
declares in it, and by it, how he hath provided for the satis-
faction of all these things, and the exaltation of his glory in
them, as we shall see immediately.

Here true faith will fix itself in all its distresses. What-
ever, saith the soul, be my state and condition, whatever be
my fears and perplexities, whatever oppositions I meet
withal, yet I see in Jesus Christ, in the glass of the gospel,
that there is no inconsistency between the glory of God and
my salvation ; that otherwise insuperable difficulty laid by
the law, in the way of my life and comfort, is utterly re-
moved. Whilst faith keeps this hold in the soul, with a
constant approbation of this way of salvation by Christ, as
that which gives a consistency unto both its governing de-
sires, that it shall not need forego either of them, so as to be
contented to be damned, that God maybe glorified, as some
have spoken ; or to desire salvation, without a due regard
unto the glory of God, it will be an anchor to stay the soul
in all its storms and distresses. Some benefit which will cer-
tainly ensue hereon, we may briefly mention.

1. The soul will be hereby preserved from ruining de-
spair, in all the distresses that may befall it. Despair is no^

VOL. XI. 2 L

514 EVIDENCES OF THE FAITH

thing but a prevalent apprehension of mind, that the glor}^
of God and a man^s salvation are inconsistent ; that God can-
not be just, true, holy, or righteous, if he in whom that ap-
prehension is, may be saved. Such a person doth conclude
that his salvation is impossible, because one way or other
it is inconsistent with the glory of God; for nothing else
can render it impossible. Hence ariseth in the mind an utter
dislike of God, with revengeful thoughts against him, for
being what he is. This cuts off all endeavours of reconcilia-
tion ; yea, begets an abhorrency of all the means of it, as
those which are weak,'' foolish, and insufficient. Such are
Christ and his cross unto men under such apprehensions ;
they judge them unable to reconcile the glory of God and
their salvation. Then is a soul in an open entrance into hell.
From this cursed frame and ruin, the soul is safely preserved
by faith's maintaining in the mind and heart a due persuasion
of the consistency and harmony that is between the glory
of God and its own salvation. Whilst this persuasion is
prevalent in it, although it cannot attain any comfortable
assurance of an especial interest in it, yet it cannot but love,
honour, value, and cleave unto this way, adoring the wisdom
and grace of God in it, which is an act and evidence of
saving faith. See Psal. cxxx. 3, 4. Yea,

2. It will preserve the soul from heartless despondencies.
Many in their temptations, darknesses, fears, surprisals by sin,
although they fall [not] into ruining desperation, yet they fall
under such desponding fears and various discouragements,
as keep them off from a vigorous endeavour after a recovery :
and hereon, for want of the due exercise of grace, they grow
weaker and darker every day, and are in danger to pine away
in their sins. But where faith keeps the soul constant unto
the approbation of God's way of saving sinners, as that
wherein the glory of God and its own salvation are not only
fully reconciled, but made inseparable, it will stir up all
graces unto a due exercise, and the diligent performance of
all duties, whereby it may obtain a refreshing sense of a
personal interest in it.

3. It will keep the heart full of kindness towards God,
whence love and gracious hope will spring. It is impossible
but that a soul overwhelmed with a sense of sin, and thereon
filled with self-condemnation, but if it hath a view of the

OF god's elect. 515

consistency of the glory of God with its deliverance and sal-
vation, through a free contrivance of infinite wisdom and
grace, it must have such kindness for him, such gracious
thoughts of him, as will beget and kindle in it both love and
hope ; as Mic. vii. 18. 20. Psal. Ixxxv. 8. 1 Tim. i. 15.

4. A steady continuance in the approbation of God^s
way of salvation, on the reason mentioned, will lead the
mind into that exercise of faith, which both declares its
nature, and is the spring of all the saving benefits which we
receive by it. Now this is such a spiritual light into, and
discovery of, the revelation and declaration made in the
gospel, of the wisdom, love, grace, and mercy of God in
Christ Jesus ; and the way of the communication of the
effect of them unto sinners by him, as that the soul finds
them suited unto, and able for the pardon of its own sins,
its righteousness and salvation, so as that it'placeth its whole
trust and confidence for these ends therein.

This being the very life of faith, that act and exercise of
it whereby we are justified and saved, and whereby it evi-
denceth its truth and sincerity against all temptations, I
shall insist a little on the explanation of the description of
it now given : and there are three things in it, or required
unto it.

1. A spiritual light into, and discovery of, the revelation
and declaration made in the gospel, of the wisdom, love,
grace, and mercy of God in Christ Jesus. It is not a mere
assent unto the truth of the revelation, or authority of the
revealer ; this indeed is supposed and included in it, but it
adds thereunto a spiritual discerning, perception, and under-
standing of the things themselves revealed and declared,
without which, a bare assent unto the truth of the revela-
tion is of no advantage : this is called ' the light of the know-
ledge of the glory of God, in the face of Jesus Christ ;' 2 Cor.
iv. 6. The increase whereof, in all believers, the apostle
doth earnestly pray for, Eph. i. 16 — 20. So we discern spiri-
tual things in a spiritual manner ; and hence ariseth ' the full
assurance of understanding, to the acknowledgment of the
mystery of God, and of the Father, and of Christ,' Col. ii. 2.
or a spiritual sense of the power, glory, and beauty of the
things contained in this mystery : so, to know Christ, as to

2 l2

516 EVIDENCES OF THE FATTH

know ' the power of his resurrection, and the fellowship of
his sufferings;' Phil. iii. 10.

Faith affects the mind with an ineffable sense, taste, ex-
perience, and acknowledgment of the greatness, the glory,
the power, the beauty of the things revealed and proposed
in this way of salvation. The soul in it is enabled to see
and understand, that all the things belonging unto it are
such as become God, his wisdom, goodness, and love, as
was before declared ; and a spiritual light enabling hereunto,
is of the essence of saving faith ; unless this be in us, we do
not, we cannot, give glory to God, in any assent unto the
truth. And faith is that grace which God hath prepared,
fitted, and suited, to give unto him the glory that is his due,
in the work of our redemption and salvation.

2. Upon this spiritual light into this revelation of God
and his glory, in this way of saving sinners, the mind by
faith finds and sees, that all things in it are suited unto its
own justification and salvation in particular, and that the
power of God is in them, to make them effectual unto that
end. This is that act and work of faith, whereon the whole
blessed event doth depend; it will not avail a man to see
all sorts of viands and provisions, if they be no way suited
unto his appetite, nor meet for his nourishment : nor will it
be unto a man's spiritual advantage, to take a view of the
excellency of the gospel, unless he find them suited unto
his condition. And this is the hardest task and work that
faith hath to go through with.

Faith is not an especial assurance of a man's own justi-
fication and salvation by Christ; that it will produce, but
not until another step or two in its progress be over; but
faith is a satisfactory persuasion, that the way of God pro-
posed in the gospel, is fitted, suited, and able to save the soul
in particular that doth believe, not only that it is a blessed
way to save sinners in general, but that it is such a way to
save him in particular. So is this matter stated by the apo-
stle, I Tim. i. 15. * This is a faithful saying, and worthy of
all acceptation,' or approbation, * that Christ Jesus came
into the world to save sinners, whereof I am chief.' His
faith doth not abide here, nor confine itself unto this, that
Christ Jesus came into the world to save sinners ; that this

OF god's elect. 517

is the holy and blessed way of God, for the salvation of sin-
ners in general ; but he puts in for his own particular interest
in that way ; it is God's way, fitted, and suited, and able to
save me, who am the chiefest of sinners

And this, as was said, is the greatest, and the most diffi-
cult work of faith ; for we suppose concerning the person
who is to believe,

1. That he is really and effectually convinced of the sin
of nature, of our apostacy from God therein, the loss of his
image, and the direful effects that ensue thereon. 2. That
he hath due apprehensions of the holiness and severity of
God, of the sanction and curse of the law, with a right un-
derstanding of the nature of sin and its demerit. 3. That
he have a full conviction of his own actual sins, with all
their aggravations, from their greatness, their number, and
all sorts of circumstances. 4. That he hath a sense of the
guilt of secret or unknown sins, which have been multiplied
by that continual proneness unto sin, which he finds work-
ing in him. 5. That he seriously consider, what it is to ap-
pear before the judgment-seat of God, to receive a sentence
for eternity, with all other things of the like nature, insepa-
rable from him as a sinner.

When it is really thus with any man, he shall find it the
hardest thing in the world, and clogged with the most diffi-
culties, for him to believe that the way of salvation pro-
posed unto him, is suited, fitted, and every way able to save
him in particular; to apprehend it such, as none of his ob-
jections can rise up against, or stand before. But this is
that, in the second place, that the faith of God's elect will
do ; it will enable the soul to discern and satisfy itself, that
there is in this way of God, every thing that is needful unto
its own salvation. And this it will do, on a spiritual under-
standing, and due consideration of, 1. The intiniteness of
that wisdom, love, grace, and mercy, which is the original or
sovereign cause of the whole way, with the ample declara-
tion and confirmation made of them in the gospel. 2. Of
the unspeakable glorious way and means for the procuring
and communicating unto us of all the effects of that wisdom,
grace, and mercy, namely, the incarnation and mediation of
the Son of God, in his oblation and intercession. 3. Of the
great multitude and variety of precious promises, engaginop

518 EVIDENCES OF THE FAITH

the truth, faithfulness, and power of God, for the communi-
cation of righteousness and salvation from those springs, by
that means. I say, on the just consideration of these things,
with all other encouragements wherewith they are accom-
panied, the soul concludes by faith that there is salvation
for itself in particular, to be attained in that way.

3. The last act of faith in the order of nature, is the soul's
acquiescency in, and trust unto, this way of salvation for
itself, and its own eternal condition, with a renunciation of
all other ways and means for that end. And because Jesus
Christ in his person, mediation, and righteousness, is the
life and centre of this way, as he in whom alone God will
glorify his wisdom, love, grace, and mercy ; as he who hath
purchased, procured, and wrought all this salvation for us,
whose righteousness is imputed unto us for our justification,
and who in the discharge of his office doth actually bestow
it upon us, he is the proper and immediate object of faith,
in this act of trust and affiance. This is that which is called
in the Scripture believing in Christ, namely, the trusting
unto him alone for life and salvation, as the whole of divine
wisdom and grace is administered by him unto those ends.
For this we come unto him, we receive him, we believe in
him, we trust him, we abide in him, with all those other
ways whereby our faith in him is expressed.

And this is the second ground or reason whereon faith
doth close with, embrace, and approve of God's way of
saving sinners ; whereby it will evidence itself, unto the
comfort of them in whom it is, in the midst of all their trials
and temptations.

Thirdly, Faith approves of this way, as that which makes
the glory of God in the giving, and the sanction of the law,
to be as eminently conspicuous, as if it had been perfectly
fulfilled by every one of us in our own persons. The law
was a just representation of the righteousness and holiness
of God ; and the end for which it was given, was, that it
might be the means and instrument of the eternal exaltation
of his glory in those holy properties of his nature. Let no
man imagine that God hath laid aside this law, as a thing
of no more use ; or, that he will bear a diminution of that
glory, or any part of it, which he designed in the giving of
it. Heaven and earth shall pass away, but no jot or tittle

OF god's elect. 519

of the law shall do so. No believer can desire, or be pleased
with his own salvation, unless the glory of God designed by
the law be secured. He cannot desire that God should fore-
go any part of his glory that he might be saved. Yea, this
is that, on the account whereof he principally rejoiceth in
his own salvation, namely, that it is that wherein God will
be absolutely, universally, and eternally glorified.

Now in this way of saving sinners by Jesus Christ, by
mercy, pardon, and the righteousness of another, of all
which the law knows nothing, faith doth see and understand
how all that glory which God designed in the giving of the
law, is eternally secured and preserved entire, without
eclipse or diminution. The way whereby this is done is
declared in the gospel. See Rom. iii. 24 — 26. viii. 2 — 4.
X. 3, 4. Hereby faith is enabled to answer all the challenges
and charges of the law, with all its pleas for the vindication
of divine justice, truth, and holiness; it hath that to offer
which gives it the utmost satisfaction in all its pleas for
God : so is this answer managed, Rom. viii. 32^ — 34.

And this is the first way, whereby the faith of God's
elect doth evidence itself in the minds and consciences of
them that do believe, in the midst of all their contests with
sin, their trials and temptations, to their relief and comfort,
namely, the closing with, and approbation of, God's way of
saving sinners by Jesus Christ, on the grounds and reasons
which have been declared.

The second evidence of the faith of God's elect.

The second way whereby true faith doth evidence itself in
the souls and consciences of believers, unto their support-
ment and comfort under all their conflicts with sin, in all
their trials and temptations, is by a constant approbation
of the revelation of the will of God in the Scripture, con-
cerning our holiness, and the obedience unto himself which
he requireth of us. This faith will never forego, whatever
trials it may undergo, whatever darkness the mind may fall

520 E\'I1)£XCES OF THE FAITH

into ; this it will abide by in all extremities. And that it
may appear to be a peculiar effect or work of saving faith,
some things are to be premised and considered.

1. There is in ail men by nature a light, enabling them
to judge of the difference that is between wliat is morally
good and what is evil, especially in things of more than
ordinary impoitance. This light is not attained or acquired
by us ; we are not taught it, we do not learn it; it is born
with us, and inseparable from us : it prevents consideration
and reflection, working naturally, and in a sort necessarily,
in the first actings of our souls.

And the discerning power of this light, as to the moral
nature of men'^s actions, is accompanied inseparably with a
judgment that they make concerning themselves, as unto
what they do of the one kind or other, and that with respect
unto the superior judgment of God about the same things ;
this the apostle expressly ascribes unto the Gentiles, who
had not the law, Rom. ii. 14, 15. * The Gentiles which have
not the law, do by nature the things contained in the law ;
these, having not the law, are a law unto themselves : which
shew the work of the law written in their hearts, their con-
sciences also bearing witness, and their thoughts the mean-
while accusing or excusing one another.' This is a most
exact description of a natural conscience, in both the powers
of it; it discerns that good and evil which is commanded
and forbidden in the law, and it passeth an acquitting or
condemning judgment and sentence, according to what men
have done.

Wherefore, this approbation of duties in things moral,
is common unto all men. The light whereby it is guided
may be variously improved, as it was in some of the Gen-
tiles ; and it may be stifled in some, until it seem to be quite
extinguished, until they become like the beasts that perish.
And where the discerning power of this light remains, yet
through a continual practice of sin, and obduracy therein,
the judging power of it as unto all its efficacy may be lost :
so the apostle declares concerning them who are judicially
hardened and given up unto sin, Rom. i. 32. 'These know-
ing the judgment of God, that they which commit such
things are worthy of death, not only do the same, but have
pleasure in them that do them ;' they still discern what is

OF GOD S ELECT. 521

evil and sinful, and know what is the judgment of God con-
cerning such things; but yet the love of sin and custom in
sinning, do so far prevail in them, as to contemn both their
own light and God's judgment, so as to delight in what is
contrary unto them. These the apostle describes, Eph. iv. 19.

* Being past feeling' (all sense of convictions) * they give
themselves over unto lasciviousness, to work all unclean-
ness with greediness;' such as the world is filled withal at
this day.

This is not that approbation of obedience which we in-
quire after; it is in some measure in the worst of men, nor
hath it any likeness unto that duty of faith which we treat
of, as will immediately appear.

2. There is a farther knowledge of good and evil by the
law, and this is also accompanied with a judgment acquit-
ting or condemning; for the law hath the same judging
power and authority over men that their own consciences
have ; namely, the authority of God himself. The law is
to sinners as the tree of knowledge of good and evil, it
opens their eyes, to see the nature of what they have done.

* For by the law is the knowledge of sin ;' Rom iii. 20. and
so is the knowledge of duty also ; for it is the adequate rule
of all duty. There is, I say, a knowledge and conviction of
duty and sin, communicated unto men by the law, and those
far more clear and distinct than what is or can be found in
men, from the mere light of nature ; for it extends to more
instances, that being generally lost where it is alone, as unto
many important duties and sins; and it declareth the nature
of every sin and duty, far more clearly than natural light of
itself can do.

And this knowledge of good and evil by the law, may
be so improved in the minds of men, as to press them unto
a performance of all known duties, and an abstinence from
all known sins, with a judgment on them all. But yet herein
doth not consist that approbation of holiness and obedience
which faith will produce. For,

1. As unto approbation or condemnation of good or evil ;
that which is by the law is particular, or hath respect unto
particular duties and sins, according as occasion doth pre-
sent them; and extends not unto the whole law absolutely,
and all that is required in it. I do not say, it is always par-

522 EVIDENCES OF THE FAITH

tial ; there is a legal sincerity, that may have respect unto
all known duties and sins, though it be very rare. Hardly
shall we find a person merely under the power of the law,
who doth not evidence an indulgence unto some sin, and
a neglect of some duties ; but such a thing there may be ;
it was in Paul, in his pharisaism ; he was, * touching the
righteousness which is in the law, blameless ;* Phil. iii. 6.
He allowed not himself in any known sin, nor in the neglect
of any known duty, nor could others charge him with any
defect therein; he was blameless: but where this is, still
this approbation or condemnation is particular; that is, they
do respect particular duties and sins, as they do occur;
there is not a respect in them unto the whole righteousness
and holiness of the law, as we shall see. Wherefore, a man
may approve of every duty in its season, as it is offered unto
him, or when at any time he thinks of it by an act of his
fixed judgment, and so on the contrary, as unto sin, and
yet come short of that approbation of holiness and righte-
ousness which we inquire after.

2. It is not accompanied with a love of the things them-
selves that are good, as they are so, and a hatred of the con-
trary ; for the persons in whom it is do not, cannot, delight
in the law of God in the inward man, as Rom. vii. 22. so as to
approve of it, and all that is contained in it, cleaving to
them with love and delight. They may have a love for this
or that duty, and a hatred of the contrary, but it is on vari-
ous considerations, suited unto their convictions and cir-
cumstances ; but it is not on the account of its formal nature,
as good or evil. Wherefore,

3. No man, without the light of saving faith, can con-
stantly and universally approve of the revelation of the will
of God, as unto our holiness and obedience.

To make this evident, which is the foundation of our pre-
sent discovery of the acting of saving faith, we must consi-
der, 1. What it is that is to be approved. 2. What this ap-
probation is, or wherein it doth consist.

1. That which is to be approved is the holiness and obe-
dience which God requireth in us, our natures and actions,
and accepts from us, or accepts in us. It is not particular
duties, as they occur unto us, taken alone, and by them-
selves ; but the universal correspondence of our natures and

OF god's elect. 51i3

actions unto the will of God. The Scripture giveth us
various descriptions of it, because of the variety of graces
and gracious operations which concur therein. We may
here mention some of its principal concerns, having handled
the nature of it at large elsewhere : for it may be considered,
1. As unto its foundation, spring, and causes, and this is the
universal renovation of our natures unto the image of God ;
Eph. iv. 24. or the change of our whole souls in all their
faculties and powers unto his likeness, whereby we become
new creatures, or the workmanship of God, created in Jesus
Christ unto good works ; 2 Cor. v. 17. Eph. ii. 10. wherein
we are originally and formally sanctified throughout in our
whole spirit, soul, and body, 1 Thess. v. 23. It is the whole
law of God written in our hearts, transforming them into
the image of the divine holiness, represented therein ; and
this, next unto the blood of Christ and his righteousness, is
the principal spring of peace, rest, and complacency, in and
unto the souls of believers : it is their joy and satisfaction,
to find themselves restored unto a likeness and conformity
unto God, as we shall see farther immediately. And where
there is not some gracious sense and experience hereof,
there is nothing but disorder and confusion in the soul ;
nothing can give it a sweet composure, a satisfaction in
itself, a complacency with what it is, but a spiritual sense
of this renovation of the image of God in it.

2. It may be considered as unto its permanent principle
in the mind and affections ; and this because of its near re-
lation unto Christ, its conjunction with him and derivation
from him, is sometimes said to be Christ himself. Hence
we live, yet not so much we as Christ liveth in us ; Gal. ii.
20. for 'without him we can do nothing;' John xv. 5.
for 'he is our life;' Col. iii. 4. As it resides in believers,
it is a permanent principle of spiritual life, light, love and
power, acting in the whole soul, and all the faculties of the
mind, enabling them to cleave unto God, with purpose of
heart, and to live unto him in all the acts and duties of
spiritual life : this^is that whereby the Holy Ghost is in
them ' a well of water, springing up into everlasting life ;'
John iv. 14. It is the spirit that is born of the Spirit ; it is
the divine nature, whereof we are made partakers by the
promises ; it is a principle of victorious faith and love, with

524 EVIDENCES OF THE FAITH

all graces any way requisite unto duties of holy obedience ;
as to the matter or manner of their performance, enabling
the soul unto all the acts of the life of God, with delight,
joy and complacency.

This it is in its nature ; however, as unto degrees of its
operation and manifestation it may be very low and weak in
some true believers, at least for a season ; but there are
none who really are so, but there is in them a spiritually
vital principle of obedience, or of living unto God, that is
participant of the nature of that which we have described ;
and if it be attended unto, it will evidence itself in its
power and operations unto the gracious refreshment and
satisfaction of the soul wherein it is ; and there are few who
are so destitute of those evidences, but that they are able
to say, whereas I was blind, now I see, though I know not
how my eyes were opened ; whereas I was dead, I find mo-
tions of a new life in me, in breathing after grace, in hun-
gering and thirsting after righteousness, though I know not
how I was quickened.

3. It may be considered as unto its disposition, inclina-
tions, and motions ; these are the first actings of a vital
principle : as the first actings of sin are called the motions
of sin, working in our members, Rom. vii. 5. Such mo-
tions and inclinations unto obedience do work in the minds
of believers, from this principle of holiness ; it produceth
in them a constant, invariable disposition unto all duties of
the life of God : it is a new nature, and a nature cannot be
without suitable inclinations and motions ; and this new
spiritual disposition consists in a constant complacency of
mind in that which is good, and according to the will of
God, in an adherence by love unto it, in a readiness and
fixedness of mind with respect unto particular duties. In
brief, it is that which David describes in the 119th Psalm
throughout^ and that which is figuratively foretold concern-
ing the efficacy of the grace of the gospel, in changing the
natures and dispositions of those that are partakers of it ;
Isa. xi. 6 — 8.

This every believer may ordinarily find in himself; for
although this disposition may be variously weakened, op-
posed, interrupted by indwelling sin, and the power of
temptation ; though it may be impaired by a neglect of the

OF god's elect. 525

stirring up, and exercise of the principle or spiritual life,
in all requisite graces, on all occasions, yet it will still be
working in them, and will fill the mind with a constant dis-
placency with itself, when it is not observed, followed, im-
proved. No believer shall ever have peace in his own mind,
who hath not some experience of a universal disposition
unto all holiness and godliness in his mind and soul : herein
consists that love of the law, of which it is said, those in
whom it is have great peace, and nothing shall offend them ;
Psal. cxix. 165. It is that wherein their souls find much
complacency.

4. It may be considered with respect unto all the acts,
duties and works, internal and external, wherein our actual
obedience doth consist : being on the principles mentioned,
made free from sin, and becoming the servants of God, be-
lievers herein have their fruit unto holiness, whereof the
end is everlasting life; Rom. vi. 22. This I need not stay
to describe. Sincerity in every duty, and universality with
respect unto all duties, are the properties of it.

*This is the will of God, even your sanctification ;'
1 Thess. iv. 3. That holiness, without which none shall see
God ; Heb. xii. 14. That good and acceptable and perfect
will of God which we are to approve ; Rom. xii. 2.

Our next inquiry is, what is that approbation of this
way of holiness which we place as an evidence of saving
faith ? And I say, it is such as ariseth from experience, and
is accompanied with choice, delight, and acquiescency ; it
is the acting of the soul in a delightful adherence unto the
whole will of God ; it is a resolved judgment of the beauty
and excellency of that holiness and obedience which the
gospel reveals and requires, and that on the grounds which
shall be immediately declared, and the nature thereof therein
more fully opened.

This approbation cannot be in any unregenerate person,
who is not under the conduct of saving faith, who is desti-
tute of the light of it. So the apostle assures us, Rom. viii. 7.
' The carnal mind is enmity against God : for it is not sub-
ject unto the law of God, neither indeed can be.' Whatever
work it may have wrought in it, or upon it, yet whilst it is
carnal or unrenewed, it hath a radical enmity unto the law
of God, which is the frame of heart which stands in direct

52G EVIDENCES OF THE FAITH

opposition unto this approbation. It may think well of
this or that duty, from its convictions, and other considera-
tions, and so attend unto their performance, but the law it-
self, in the universal holiness v/hich it requires, it doth
utterly dislike ; those in whom it is, are ' alienated from the
life of God, through the ignorance that is in them ;' Eph.
iv. 18. This life of God is that holiness and obedience
which he requireth of us in their principles and duties ;
and to be alienated from it, is to dislike and disapprove
of it ; and such is the frame of mind in all unregenerate
persons.

Having thus prepared the way, I return unto the decla-
ration and confirmation of the assertion, namely.

That true and saving faith, in all storms and tempta-
tions, in all darknesses and distresses, will evidence itself
unto the comfort and supportment of them in whom it is,
by a constant, universal approbation of the whole will of God,
concerning our holiness and obedience, both in general, and
in every particular instance of it.

We may a little explain it :

1. Faith will not sufFer'the mind on any occasion or
temptation to entertain the least dislike of this way of ho-
liness, or of any thing that belongs unto it. The mind may
sometimes through temptations fall under apprehensions
that one shall be eternally ruined, for want of a due com-
pliance with it ; this makes it displeased with itself, but
not with the obedience required. Rom. vii. 10 — 12. * The
commandment which was ordained to life, I found to be
unto death ; but the law is holy, and the commandment is
holy, and just, and good/ However it be with me, what-
ever becomes of me, though I die and perish, yet the law is
holy, just, and good. It dislikes nothing in the will of God,
though it cannot attain unto a compliance with it. Some-
times the conscience is under perplexities and rebukes for
sin ; sometimes the mind is burdened by the tergiversation
of the flesh unto duties that are cross unto its inclinations
and interests, sometimes the world threatens the utmost
dangers unto the performance of some duties of religion,
but none of these are able to provoke the soul that is under
the conduct of faith to dislike, to think hard of, any of those
ways and duties whence these difficulties arise. And,

OF god's elect. ^ 527

2. As it will not dislike any thing in this way of holi-
ness, so it will not desire on any occasion, that there should
be any alteration in it, or any abatement of it, or of any
thing required in it. Naaman the Syrian liked well of the
worship of the true God in general, but he would have an
abatement of duty, as to one instance, in compliance with
his earthly interest, which discovered his hypocrisy. Such
imaginations may befall the minds of men, that if they might
be excused in this or that instance unto duties that are dan-
gerous and troublesome, like profession in the times of per-
secution, or might be indulged in this or that sin, which
either their inclinations are very prone unto, or their se-
cular interest do call for, they should do well enough with
all other things. Accordingly, the practice of many doth
answer their inclination and desire ; they will profess reli-
gion and obedience unto God, but will keep back part of
the price, will hide a wedge in their tents, through indul-
gence unto some corruption, or dislike of some duties in
their circumstances : they would give unto themselves the
measure of their obedience, and according as men's practice
is, so do they desire that things indeed should be, that that
practice should please God which pleaseth them. This faith
abhors ; the soul that is under the conduct of it, is not ca-
pable of any one desire that any thing were otherwise than
it is in the will of God, concerning our holiness and obedi-
ence, no more than it can desire that God should not be
what he is. No, though any imagination should arise in it,
that by some change and abatement in some instances it
might be saved, which now is uncertain whether that be so
or no, it will admit of no such composition, but will choose
to stand or fall unto the entire will of God.

We shall, therefore, in the next place proceed to inquire,
on what grounds it is that faith doth thus approve of the
whole will of God, as unto our holiness and obedience ; as
also, how it evidenceth itself so to do. And these grounds
are two ; the one respecting God, the other our own souls.
1. Faith looks on the holiness required of us, as that
which is suited unto the holiness of God himself; as that
which it is meet for him to require, on the account of his own
nature, and the infinite perfections thereof; the rule is, ' Be
ye holy, for I the Lord your God am holy ;* I require that

528 EVIDENCES OF THE FAITH

of you which becometh and aiiswereth my own holiness ;
because I am holy, it is necessary that you should be so ; if
you are mine in a peculiar manner, your holiness is that
which becometh my holiness to require.

We have before declared what this gospel holiness is,
wherein it doth consist, and what is required thereunto ; and
they may be all considered either as they are in us, inherent
in us, and performed by us; or as they are in themselves, in
their own nature, and in the will of God. In the first way,
I acknowledge that by reason of our weaknesses, imperfec-
tions, and partial renovation only, as to degrees in this life,
with our manifold defects and sins, they make not a clear
representation of the holiness of God ; however, they are the
best image of it, even as in the meanest of believers that this
world can afford ; but in themselves, and their own nature,
as it lies in the will of God, they make up the most glorious
representation of himself that God ever did or will grant in
this world ; especially, if we comprise therein the exemplifi-
cation of it, in the human nature of Christ himself; for the
holiness that is in believers is of the same nature and kind
with that which was and is in Jesus Christ, though his ex-
ceed theirs inconceivably in degrees of perfection.

Wherefore, we are required to be holy as the Lord our
God is holy, and perfect as our heavenly Father is perfect;
which we could not be, but that in our holiness and perfec-
tion there is a resemblance and answerableness unto the holi-
ness and perfection of God ; and if a due sense hereof were
continually upon our hearts, it would influence us into greater
care and diligence in all instances of duty and sin, than for
the most part we do attain unto and preserve. If we did on
all occasions sincerely and severely call ourselves to an ac-
count, whether our frames, ways, and actions, bear a due re-
semblance unto the holiness and perfections of God, it would
be a spiritual preservative on all occasions.

Faith, I say then, discerneth the likeness of God in this
holiness, and every part of it, sees it as that which becomes
him to require, and thereon approves of it, reverencing God
in it all ; and it doth so in all the parts of it, in all that be-
longs unto it.

1. It doth so principally in the inward form of it, which
we before described ; in the new creature, the new nature.

OF

god's elect. 529

the reparation of the image of God that is in it; in the beauty
hereof, it continually beholds the likeness and glory of God.
For it is created Kara Otov, according unto God, after him,
or in his image, * in righteousness and true holiness;' Eph.
iv. 24. * The new man is renewed after the image of him that
created him ;' Col. iii. 10.

When God first created all things, the heavens and the
earth, with all that is contained in them, he left such foot-
steps and impressions of his infinite wisdom, goodness, and
power, on them, that they might signify and declare his per-
fection, his eternal power and Godhead ; yet did he not, he
is not said to have created them in his own image. And
this was, because they were only a passive representation of
him in the light of others, and not in themselves ; nor did
they represent at all that wherein God will be principally
glorified among his creatures, namely, the universal recti-
tude of his nature in righteousness and holiness : but of
man, it is said peculiarly and only, that he was made in the
image and likeness of God ; and this was, because in the
rectitude of his nature he represented the holiness and righ-
teousness of God, which is the only use of an image : this
was lost by sin. Man in his fallen condition doth no more
represent God, there is nothing in him that hath any thing
of the likeness or image of God in it ; all is dead, dark, per-
verse, and confused ; this new nature, whereof we speak, is
created of God for this very end, that it may be a blessed
image and representation of the holiness and righteousness
of God. Hence it is called the divine nature, whereof we
are partakers ; 2 Pet. i. 4. And he that cannot see a repre-
sentation of God in it, hath not the light of faith and life in
him.

Hereon, I say, faith doth approve of the form and princi-
ple of this holiness, as the renovation of the image of God
in us ; it looks upon it as that which becomes God to bestow
and require, and therefore that which hath an incomparable
excellency and desirableness in it. Yea, when the soul is
ready to faint under an apprehension, that it is not partaker
of this holy nature, because of the power of sin in it, and
temptations on it, it knows not whether itself be born of God
or no, as is the case with many ; yet where this faith is, it
will discern the beauty and glory of the new creation in some

VOL. XI. 2 M

53€ EVIDENCES OF THE FAITH

measure, as that which bears the image of God ; and thereon
doth it preserve in the soul a longing after it, or a farther
participation of it.

By this work or act of it, doth faith discover its sincerity,
which is that which we inquire after ; whilst it hath an eye
open to behold the glory of God in the new creature, whilst
It looks on it as that wherein there is a representation made
of the holiness of God himself, as that which becomes him
to require in us, and thereon approves of it as excellent and
desirable, it will be an anchor unto the soul in its greatest
storms. For this is a work beyond what a mere enlightened
conscience can arise unto. That can approve or disapprove
of all the acts and effects of obedience and disobedience, as
unto their consequents ; but to discern the spiritual nature of
the new creature, as representing the holiness of God him-
self, and thereon constantly to approve of it, is the work
[of faith] alone.

2. It doth the same with respect unto the internal acts and
effects of this new creature, or principle of new obedience.
The first thing it produceth in us is a frame of mind spiritual
and heavenly ; they that are after the Spirit, are spiritually
minded; Rom. viii. 5, 6. It looks on the opposite frame,
namely, of being carnally-minded, as vile and loathsome; it
consisting in a readiness and disposition of mind to actuate
the lusts of the flesh ; but this spiritual frame of mind in a
just constellation of all the graces of the Spirit, influencing,
disposing, and making ready the soul for the exercise of
them on all occasions, and in all duties of obedience ; this
is the inward glory of the king's daughter, which faith sees
and approves of, as that which becometh God to require in
us ; whatever is contrary hereunto, as a sensual, carnal,
worldly frame of mind, it looks on as vile and base, un-
worthy of God, or of those who design the enjoyment of him.

3. It doth the same with respect unto all particular duties
internal and external, when they are enlivened and filled up
with grace. In them consists our walking worthy with God,
Col. i. 10. 1 Thess. ii. 12. such a walk as is meet for God
to accept, that whereby and wherein he is glorified. The
contrary hereunto, in the neglect of the duties of holiness, or
the performance of them, without the due exercise of grace,
faith looks on as unworthy of God, unworthy of our high

OF god's elect. 531

and holy calling, unworthy of our profession, and therefore
doth constantly condemn and abhor.

All this, as we observed before, faith will continue to do
constantly under temptations and desertions. There are
seasons wherein the soul may be very weak, as unto the
powers, effects, and duties of this spiritual life ; such the
psalmist oftentimes complains of in his own case, and it is
evident in the experience of most ; few there are who have
not found at one time or another great weakness, decays,and
much deadness in their spiritual condition. And sometimes
true believers may be at a loss as unto any refreshing expe-
rience of it in its operations. They may not be able to de-
termine in the contest whether sin or orrace have the do-
minion in them. Yet even in all these seasons faith will keep
up the soul unto a constant high approbation of this way of
holiness and obedience, in its root and fruits, in its principle
and effects, in its nature, disposition, and duties. For when
they cannot see the beauty of these things in themselves^ they
can see it in the promises of the covenant, in the truth of the
gospel, wherein it is declared, and in the effects of it in others.

And great advantage is to be obtained by the due exer-
cise of faith herein. For,

1. It will never suffer the heart to be at rest in any sinful
way, or under any such spiritual decays as shall estrange it
from the pursuit of this holiness. The sight, the conviction
of its excellency, the approbation of it, as that which in us
and our measure answers the holiness of God, will keep up
the mind unto endeavours after it, will rebuke the soul in all
its neglects of it; nor will it allow any quiet or peace with-
in, without an endeavour after a comfortable assurance of it.
That soul is desperately sick which hath lost an abiding
sense of the excellency of this holiness, in its answerableness
unto the holiness and will of God. Fears and checks of
conscience are the whole of its security against the worst of
sins, and they are a guard not to be trusted unto in tlie room
of the peace of God. This is one great difference between
believers and those that have not faith. Fear of the conse-
quents of sin, with an apprehension of some advantages
which are to be obtained by a sober life and the profession
of religion, do steer and regulate the minds of unbelievers, in
all they do towards God or for eternity; but the minds of be-

2 m2

532 EVIDENCES OF THE FAITH

lievers are influenced by a view of the glory of the image and
likeness of God in that holiness, and all the parts of it, which
they are called unto. This gives them love unto it, delight
and complacency in it, enabling them to look upon it as its
own reward. And without these affections none will ever
abide in the ways of obedience unto the end.

2. Where faith is in this exercise, it will evidence itself
unto the relief of the soul in all its darkness and tempta-
tions. The mind can never conclude that it wholly is with-
out God and his grace, whilst it constantly approves of the
holiness required of us. This is not of ourselves, by nature we
are ignorant of it. This * life is hid with Christ in God ;' Col.
iii. 3. where we can see nothing of it; hereon we are alienated
from it, and do dislike it; 'alienated from the life of God
through the ignorance that is in us;' Eph. iv. 18. And most
men live all their days in a contempt of the principal evi-
dences and duties of this life of God, and of the principle of
it, which they look on as a fable. Wherefore the mind may
have great satisfaction in a sight of the beauty and appro-
bation of this holiness, as that which nothing can produce
but sincere and saving faith.

Secondly, Faith approves of this way of holiness and
obedience, as that which gives that rectitude and perfection
unto our nature whereof it is capable in this world. It is
the only rule and measure of them ; and w^hatever is contrary
thereunto, is perverse, crooked, vile and base. Some men
think that their nature is capable of no other perfection but
what consists in the satisfaction of their lusts ; they know
no other blessedness, nothing that is suitable to their desires
but the swinge of nature, in the pursuit of its corrupt lusts
and pleasures. So are they described by the apostle, Eph.
iv. 19. The business of their lives is to make provision for
the flesh, to fulfil it in the lusts thereof; they walk in the
lusts of theflesh, 'fulfilling* (so far as they are able) 'the de-
sires of the flesh and of the mind ;' Eph. ii. 3. They neither
know nor understand what a hell of confusion, disorder, and
base degeneracy from the original constitution, their minds
are filled withal ; this perfection is nothing but the next dis-
position unto hell, and it doth manifest its own vileness unto
every one who hath the least ray of spiritual light.

Some among the heathen placed the rectitude of nature

OF god's elect. 533

in moral virtues and operations, according unto them, and
this was the utmost that natural light could ever rise up
unto : but the uncertainty and weakness hereof are dis-
covered by the light of the gospel.

It is faith alone that discovers what is good for us, in us,
and unto us, whilst we are in this world : it is in the renova-
tion of the image of God in us, in the change and trans-
formation of our nature into his likeness ; in acting from a
gracious principle of a divine life, in duties and operations
suited thereunto, in the participation of the divine nature by
the promises, that the good, the perfection, the order, the
present blessedness of our nature do consist.

Hereby are the faculties of our souls exalted, elevated,
and enabled to act primogenial powers, with respect unto
God, and our enjoyment of him, which is our utmost end
and blessedness. Hereby are our affections placed on their
proper objects (such as they were created meet for, and in
closing wherewith their satisfaction, order, and rest doth
consist), namely, God and his goodness, or God as revealed
in Jesus Christ by the gospel ; hereby all the powers of our
souls are brought into a blessed frame and harmony in all
their operations ; whatever is dark, perverse, unquiet, vile
and base, being cast out of them. But these things must be
a little more distinctly explained.

1. There is in this gospel holiness, as the spring and
principle of it, a spiritual saving light, enabling the mind
and understanding to know God in Christ, and to discern
spiritual things in a spiritual, saving manner; for herein
* God shines into our hearts, to give us the knowledge of
his glory in the face of Jesus Christ;' 2 Cor. iv. 6. Without
this, in some degree, whatever pretence there may be, or
appearance of holiness in any, there is nothing in them of
what is really so, and thereon accepted with God. Blind
devotion, that is, an inclination of mind unto religious duties
destitute of this light, will put men on a multiplication of
duties, especially such as are of their own invention, in a
shew of wisdom in will-worship, humility, and neglecting of
the body, as the apostle speaks. Col. i. 23. wherein there is
nothing of gospel holiness.

' The new man is renewed in knowledge, after the image
of him that created him;' Col. iii. 10. That this saving light

534 EVIDENCES OF THE FAITH

and knowledge is the spring and principle of all real evan-
gelical holiness and obedience, the apostle declares in that
description which he gives us of the whole of it, both in its
beginning and progress. Col. i. 9 — 11. * We desire that you
may be filled with the knowledge of his will, in all wisdom
and spiritual understanding; that you might walk worthy
of the Lord, in all pleasing, being fruitful in every good
work, and increasing in the knowledge of God ; strengthened
with all might, according to his glorious power, unto all
patience and long-suffering with joyfulness.* It is a blessed
account that is here given us of that gospel holiness which
we inquire after, in its nature, original, spring, progress, fruits,
and effects: and a serious consideration of it as here pro-
posed, a view of it in the light of faith, will evidence how
distant and different it is from those schemes of moral virtues
which some would substitute in its room. It hath a glory in
it which no unenlightened mind can behold or comprehend ;
the foundation of it is laid in the knowledge of the will of
God, in all wisdom and spiritual understanding. This is that
spiritual saving light whereof we speak ; the increase hereof
is prayed for in believers by the apostle, Eph. i. 17, 18.
even * That the God of our Lord Jesus Christ, the Father of
glory, would give unto you the spirit of wisdom and reve-
lation in the knowledge of him ; the eyes of your under-
standing being enlightened, that ye may know what is the
hope of his calling, and what the riches of the glory of his
inheritance in the saints ;' which here is called * increasing in
the knowledge of God;' ver. 10. The singular glory of this
saving Ught in its original, its causes, use, and effects, is most
illustriously here declared ; and this light is in every true be-
liever, and is the only immediate spring of all gospel holiness
and obedience: for, ' the new man is renewed in knowledge,
after the image of him that created him;' Col. iii. 10.

This light, this wisdom, this spiritual understanding,
thus communicated unto believers, is the rectitude and per-
fection of their minds in this world : it is that which gives
them order, and peace, and power, enabling them to act all
their faculties in a due manner, with respect unto their being
and end ; it is that which gives beauty and glory to the in-
ward man, and which constitutes a believer an inhabitant of
the kingdom of light; whereby we are delivered from the

OF god's elect. 535

power of darkness, and translated into the kingdom of the
Son of God's love; Col. i. 13. or, ' out of darkness into his
marvellous light;' 1 Pet. ii. 9.

That which is contrary hereunto, is that ignorance,
darkness, blindness, and vanity, which the Scripture de-
clares to be in the minds of all unregenerate persons ; and
they are really so, where they are not cured by the glorious
working of the power and grace of God before-mentioned.

Now faith discerneth these things as the spiritual man
discerneth all things ; 1 Cor. ii, 15. It sees the beauty of
this heavenly light, and judgeth that it is that which giveth
order and rectitude unto the mind; as also that which is
contrary unto it is vile, base, horrid, and to be ashamed of.
As for those who * love darkness more than light, because
their deeds are evil,' it knows them to be strangers unto
Christ and his gospel.

2. Again, there is required unto this holiness a principle
of spiritual life and love unto God. This guides, acts, and
rules in the soul, in all its obedience; and it gives the soul
its proper order in all its operations : that which is contrary
hereunto is death, and enmity against God. Faith judgeth
between these two principles and their operations; the former
in all its actings it approves of as lovely, beautiful, desira-
ble, as that which is the rectitude and perfection of the
will; and the other it looks on as deformed, fro ward, and
perverse.

3. The like may be said of its nature and operations in
the affections, as also of all those duties of obedience which
proceed from it, as it is described in the place before-men-
tioned.

It remaineth only, that we shew by what acts, ways, and
means, faith doth evidence this its approbation of gospel
holiness, as that which is lovely and desirable in itself, and
which gives all that rectitude and perfection unto our minds,
which they are capable of in this world. And it doth so,

1. By that self-displacency and abasement which it
works in the mind on all instances and occasions, where it
comes short of this holiness. This is the chief principle and
cause of that holy shame which befalls believers on every
sin and miscarriage, wherein they come short of what is
required in it; Rom. vi. 21. *The things whereof ye are

536 EVIDENCES OF THE FAITH

now ashamed.' Now when by the light of faith you see
how vile it is, and unworthy of you, what a debasement of
your souls there is in it, you are ashamed of it. It is true,
the principal cause of this holy shame, is a sense of the un-
suitableness that is in sin unto the holiness of God, and
the horrible ingratitude and disingenuity that there is in
sinning against him : but it is greatly promoted by this con-
sideration, that it is a thing unworthy of us, and that
wherein our natures are exceedingly debased. So it is said
of provoking sinners, that they debase themselves even unto
hell ; Isa. Ivii. 9. or make themselves as vile as hell itself,
by ways unworthy the nature of men. And this is one
ground of all those severe self-reflections which accompany
godly sorrow for sin ; 2 Cor. vii. 11.

And hereby doth faith evidence itself and its own sin-
cerity, whilst a man is ashamed of, and abased in, himself
for every sin, for every thing of sin, wherein it comes short
of the holiness required of us, as Ihat which is base and
unworthy of our nature, in its present constitution and re-
novation ; though it be that which no eye sees but God's
and his own, he hath that in him which will grow on no
root but sincere believing. Wherefore, whatever may be
the disquieting conflicts of sin, in and against our souls,
whatever decays we may fall into, which be the two princi-
ples of darkness and fears in believers, whilst this inward
holy shame and self-abasement, on the account of the vile-
ness of sin, is preserved; faith leaves not itself without an
evidence in us.

2. It doth the same by a spiritual satisfaction which it
gives the soul in every experience of the transforming power
of this holiness, rendering it more and more like unto God.
There is a secret joy and spiritual refreshment rising in the
soul from a sense of its renovation unto the image of God ;
and all the actings and increases of the life of God in it,
augment this joy. Herein consists its gradual return unto
its primitive order and rectitude, with a blessed addition
of supernatural light and grace by Christ Jesus : it finds
Itself herein coming home to God from its old apostacy,
ill the way of approaching to eternal rest and blessedness :
and there is no satisfaction like unto that which it receives
therein.

OF god's elect* 537

This is the second way wherein faith will abide firm and
constant, and doth evidence itself in the soul of every be-
liever. However low and mean its attainments be, in this
spiritual life, and the fruits of it; though it be overwhelmed
with darkness and a sense of the guilt of sin ; though it be
surprised and perplexed with the deceit and violence thereof;
yet faith will continue here firm and unshaken. It sees
that glory and excellency in the holiness and obedience that
God requireth of us, as it is a representation of his own
glorious excellencies, the renovation of his image, and the
perfection of our natures thereby, as it constantly approves
of it, even in the deepest trials which the soul can be ex-
ercised withal ; and whilst this anchor holds firm and stable,
we are safe.

The third evidence of the faith of God's elect.

Thirdly, Faith will evidence itself by a diligent, constant
endeavour to keep itself and all grace in due exercise, in all
ordinances of divine worship, private and public.

This is the touch-stone of faith and spiritual obedience,
the most intimate and difficult part of this exercise : where
this is not, there is no life in the soul. There are two
things whereby men do or may deceive themselves herein :
1. Abounding in the outward performance of duties, or a
multiplication of them ; hereby hypocrites have in all ages
deceived themselves ; Isa. Iviii. 2, 3. And it was the co-
vering that the church of Rome provided for their apostacy
from the gospel : an endless multiplication of religious du-
ties was that which they trusted to, and boasted in ; and
we may find those daily that pretend a conscience, as unto
the constant observation of outward duties, and yet will
abstain from no sin that comes in the way of their lusts.
And men may and do ofttimes abide constant in them, es-
pecially in their families, and in public ; yea, multiply them
beyond the ordinary measure, hoping to countenance them-
selves in other lusts, and neglects thereby. 2. Assistance
of gifts in the performance of them ; but as this may be,
where there is not one dram of grace, saving grace, so when

538 EVIDENCES OF THE FAITH

rested in, it is a most powerful engine to keep the soul in
formality, to ruin all beginning of grace, and to bring an
incurable hardness in the whole soul.

Wherever faith is in sincerity, it will constantly labour,
endeavour, and strive, to fill up all duties of divine worship
with the living, real, heart-acting of grace ; and where it
doth not so, where this is not attained, it will never suffer
the soul to take any rest or satisfaction in such duties ; but
will cast them away as a defiled garment. He that can pass
through such duties without a sensible endeavour for the
real exercise of grace in them, and without self-abasement
on the performance of them, will hardly find any other clear
evidence of saving faith in himself.

There are three evils that have followed the ignorance, or
neglect, or weariness of this exercise of faith, which have
proved the ruin of multitudes.

1. This hath been the occasion and original of all false
worship in the world, with the invention of those supersti-
tious rites and ceremonies wherein it consists. For men
having lost the exercise of faith in the ordinances of worship
that are of divine institution, they found the whole of it to
be useless and burdensome unto them : for without this
constant exercise of faith, there is no life in it, nor satisfac-
tion to be obtained by it ; they must therefore have some-
thing in it, or accompanying of it, which may entertain their
minds, and engage their affections unto it : if this had not
been done, it would have been utterly deserted by the most.
Hereon were invented forms of prayer in great diversity,
with continual diversions and avocations of the mind from
what is proposed ; because it cannot abide in the pursuit of
any thing spiritual, without the exercise of faith : this gives
it some entertainment by the mere performance, and makes
it think there is something where indeed is nothing. Here-
unto are added outward ceremonies of vestments, postures,
and gestures of veneration unto the same end : there is no
other design in them all, but to entertain the mind and af-
fections with some complacency and satisfaction in outward
worship, upon the loss or want of that exercise of faith,
which is the life and soul of it in believers. And as any
persons do decay herein, they shall find themselves insensi-
bly sinking down into the use of these lifeless forms, or that

OF god's elect. 539

exercise of their natural faculties and memory, which is not
one jot better : yea, by this means some from an eminency
in spiritual gifts, and the performance of duties by virtue of
them, have sunk into an Ave-Mary, or a Credo, as the best
of their devotion.

2. This hath caused many to turn aside, to fall off from,
and forsake the solemn ordinances of divine worship, and to
betake themselves unto vain imaginations for relief, in trem-
bling, enthusiastical singing and feigned raptures ; from
hence have so many forsaked their own mercies to follow
after lying vanities. They kept for awhile unto the observ-
ance of the divine institutions of worship ; but not having
faith to exercise in them, by which alone they are life and
power, they became useless and burdensome unto them:
they could find neither sweetness, satisfaction, nor benefit
in them. It is not possible that so many in our days, if ever
they had tasted of the old wine, siiould so go after new ;
if ever they had experience of that savour, power, and life,
which is in the ordinances of divine worship, when acted
and enlivened by the exercise of faith, should forsake them
for that which is nothing. 'They went out from us, but
they were not of us ; for had they been of us, they would
have continued with us : had they known it, they would not
have crucified the Lord of glory.' This therefore is the
true reason why so many in our days, after they have for a
season abode under, and in the observation of, the gospel-
ordinances of worship, have fallen off from them, namely,
not having faith to exercise in them, nor endeavouring
after it, they did really find no life in them, nor benefit
by them.

Some on the same ground fall into profaneness, pretend-
ing to take up with a natural religion, without any instituted
worship at all. Of this sort of persons we have multitudes
in the days wherein we live ; having nothing of the light of
faith, they can see no form or comeliness in Christ, nor any
thing that belongs unto him. By these means are souls
every day precipitated into ruin.

Herein therefore, I say, true faith will evidence itself
in all darknesses and distress whatsoever; it will always
endeavour to keep itself, and all other graces, in a due and
constant exercise in all duties of worship, private and pub-

540 EVIDENCES OF THE FAITH

lie ; it may sometimes be weakened in its actings and ope-
rations, it may be under decays, it may be as a sleep, and
that not only as unto particular duties and seasons, but as
unto the inward habitual frame of the mind ; but where it
is true and genuine, it will shake itself out of this dust,
cast off the sin that doth so easily beset us, and stir up itself
with all might and contention unto its duty. And there is
no more dangerous state for a soul, than when it is sinking
down into formality, and neglect of the exercise of faith, in
a multitude of duties ; then is it assuredly ready to die, if
it be not dead already.

If we are wise, therefore, we will watch, and take care
that we lose not this evidence of faith ; it will stand us in
stead, when it may be all other things seem to be against
us. Some have been relieved by the remembrance of this
exercise of faith, when they have been at the door of des-
peration ; such or such a season they had experience of the
work of faith in prayer, hath been their relief. An experience
hereof is a jewel, which it may be of no great use whilst
it lies by you locked up in a cabinet ; but which you will
know the worth of, if ever you come to need bread for your
lives.

It is therefore worth while to inquire what we ought to
do, or what means we ought to use, that we may keep up
faith unto its due exercise in all the parts of divine worship,
so as that it may give us a comforting evidence of itself in
times of temptation and darkness ? And unto this end the
ensuing directions may be of use.

1. Labour to have your hearts always affected with a
due sense of the infinite perfections of the divine nature in
all our approaches unto him, especially of his sovereign
power, holiness, immensity, and omnipresence ; and this
will produce in us also a sense of infinite distance from him.
As this is necessary, from the nature of the things them-
selves, so the Scripture gives us such descriptions of God
as are suited to ingenerate this frame in us. This is that
which Joshua aimed to bring the people unto, when he de-
signed to engage them in the service of God in a due man-
ner. Josh. xxiv. 19 — 22. that which the apostle requireth
in us, Heb. xii. 28, 29. And unto the same end glorious
descriptions and appearances of God are multiplied in Scrip-

OF god's elect. 541

ture. If we fail herein, if we do not on all occasions fill our
minds with reverential thoughts of God, his greatness and
his holiness, faith hath no foundation to stand upon in its
exercise in the duties of worship. This is the only inlet into
the due exercise of grace ; where it is wanting, all holy-
thoughts and affections are shut out of our minds ; and
where it is present, it is impossible but that there will be
some gracious working of heart in all our duties. If we are
empty hereof in our entrance of duties, we shall be sure to
be filled with other things, which will be clogs and hinder-
ances unto us ; but reverential thoughts of God in our ap-
proa'ches unto him, will cast out all superfluity of naughti-
ness, and dissipate all carnal, formal frames, which will
vitiate all our duties. Keep your hearts therefore under
this charge in all your accesses unto God, and it will con-
stantly open a door unto that exercise of faith which we
inquire after.

Hereon and herewith, we shall be affected with a sense
of our infinite distance from him, which is another means to
stir up faith unto its due exercise in reverence and godly
fear. So Abraham was affected, Gen. xviii. 27. which the
wise man directs us unto, Eccles. v. 2.

Carnal boldness in the want of these things, ruins the
souls of men, rendering all their duties of worship unaccept-
able unto God, and unprofitable unto themselves.

Affect your hearts with a due sense of unsuitableness of
our best duties unto his holiness and majesty, and of his
infinite condescension in the acceptance of them. Suppose
there is in any of our duties the best and the most lively
exercise of grace that we can attain unto, the most fervency
in prayer, with the most diligent attendance of our minds,
the most humility and contrite trembling in hearing the
word, the most devout affection of our minds in other parts
of worship ; alas, what is all this to God ! how little doth it
answer his infinite holiness ! See Job iv. 18, 19. xv. 15, 16.
Our goodness extends not unto him ; Psal. xvi. There are
no measures, there is no proportion between the holiness of
God and our best duties. There is iniquity in our holy
things ; they have need of mercy and pardon, of cleansing
and justification by the blood of Christ no less than our per-
sons : and an infinite condescension it is in God to take any

542 EVIDENCES OF THE FAITH

notice of US or them. Yea, it is that which we must live in
all holy admiration of> all our days.

Now if it be thus with our best duties, in our best frames,
what an outrage of sloth and negligence is it, if we bring
the carcase of duties unto God, for want of stirring up faith
unto its due exercise in them! how great is this folly, how
unspeakable is the guilt of this negligence ! Let us, therefore,
keep a sense hereof upon our hearts, that we may always
stir up ourselves unto our best in duties of religious wor-
ship. For,

3. A negligence herein, or the want of stirring up faith
unto a due exercise in all duties of worship, is the highest
affront we can put upon God, arguing a great regardlessness
of him. Whilst it is so with us, we have not, we cannot have,
a due sense of any of the divine perfections, of the divine
nature ; we turn God what lies in us into an idol, supposing
that he may be put off with the outside and appearance of
things. This the apostle cautioneth us against, Heb. iv.
12, 13. and which God detests, Isa. xxix. 13. And he pro-
nounceth him a deceiver, and cursed, who offereth unto
him the lame and blind while he hath a male in the flock,
Mai. i. 14. Yet thus is it with us in some degree, whenever
we are negligent in stirring up faith into its proper exercise
in holy duties ; that alone renders them the male of the
flock; without it they are lame and blind, a corrupt thing.

It is a sad thing for men to lose their duties, to be at
charge and trouble in the multiplication of them, and at-
tendance unto them to no purpose. Oh, how much more sad
is it, when they are all provocations of God's glory ! when
they tend to increase the formality and hardness of their
hearts, towards the ruin of their souls !

* Stand in awe, therefore, and sin not; commune with your
own hearts;' cease not, until on all occasions you bring them
into that exercise of faith wherein you may glorify God, as
God, and not deal with him as an idol.

4. Unto the same end, keep your souls always deeply
affected with a sense of the things about which you are to
treat with God in all the duties of his worship. They are
referred unto two heads : 1. Those which concern his glory.
2. Those which concern our own souls. Without a constant
due sense of those things on our hearts, faith will notactit-

OF god's elect. 543

self aright in any of our duties. Without this intimate con-
cern and deep sense, we know not whether we need faith in
our prayers, or have an exercise of it; formality will drown
all. The best of our prayers is but an expression unto God
of what sense we have of those things. If we have none, we
pray not at all, whatever we say or do; but when these
things dwell in our minds, when we think on them con-
tinually, when our hearts cleave unto them, faith will be at
work in all our approaches to God. Can you not pray ?
charge your hearts with these things, and you will learn so
to do.

5. Watch diligently against those things which ye find
by experience are apt to obstruct your fervency in duties.
Such are indispositions through the flesh, or weariness of
the flesh, distracting foolish imaginations, the occasions of
life revolving in our minds, and the like. If such impedi-
ments as these be not removed, if they be not watched
against, they will influence the mind, and suflbcate the ex-
ercise of faith therein.

6. Above all, the principal rule herein is, that we would
always carefully remember the concernment of Christ in
these duties, with respect unto his office. He is the high-
priest over the house of God ; through him, and under his
conduct, are we always to draw nigh to God ; and his work
it is to present the prayers and supplications of the church
to God. Now we have no way to come unto Christ for his
assistance in the discharge of his office on our behalf, but by
faith; and in all our duties of holy worship we make a pro-
fession of our doing so, of our coming unto God by him as
our high-priest. If we endeavour not therein to have faith in
exercise, how do we mock, or make a show to him of doing
that which indeed we endeavour not to do. There can be no
greater contempt of Christ in his office, nor greater under-
valuation of his love. But a due consideration hereof,
namely, of the concernment of Christ in all our duties, with
respect unto the office which he discharged for us in heaven,
is that which directly leads faith into its proper exercise.
For through him, and that in discharge of his office, we be-
lieve in God. And when the mind is exercised with due
thoughts of him, if there be any thing of true saving faith in
the heart, it will act itself unto a blessed experience.

544 EVIDENCES OF THE FAITH

These things may be of use to stir us up, and guide us
unto that exercise of faith in all holy duties, an experience
whereof abiding in the soul, will evidence the truth of it,
unto our supportment and comfort in all temptations and
distresses.

Some it may be will say, that their gift in prayer is mean
and weak, that they cannot express themselves with earnest-
ness and fervency, and so know not whether there be any
faith in exercise in their prayers or no. I answer, there is
nothing at all herein, for grace may be very high where gifts
are very low, and that frequently.

And it may be others will complain of the meanness of
their gifts on whom they attend in prayer, which is such as
they cannot accompany them in the exercise of any grace. I
answer, 1. There is no doubt but that there is a great differ-
ence in the spiritual gifts of men in this matter, some being
much more effectual unto edification than others. 2. Take
care that you are called in providence and duty to join with
them whom you intend, that you do not first voluntarily
choose that which is unto your disadvantage, and then com-
plain of it. 3. Be their gifts never so mean, if grace in their
own hearts be exercised by it, so it may be in ours : where
there is no evidence thereof, I confess the case is hard.
4. Let the mind be still fixed on the matter or things uttered
in prayer, so as to close with, and act faith about, what is a
real object of it, and it will find its proper work in that duty.

The fourth evidence of the faith of God's elect.

I COME in the next place to instance in a peculiar way
whereby true faith will evidence itself; not always, but on
some occasions: and this is by bringing the soul into a state
of repentance. And three things must be spoken unto. 1. In
general, what I intend by this state of repentance. 2. What
are the times and occasions, or who are the persons wherein
faith will act itself unto this end. 3. What are the duties
required unto such a state.

1. By this state of repentance I do not understand merely
the grace and duty of evangelical repentance ; for this is ab-

ov god's ELf:cT. -^545

solutely inseparable from true faith, and no less necessary
unto salvation than itself. He that doth not truly and really
repent of sin, whatever he profess himself to believe, he is no
true believer. But I intend novi^ somewhat that is peculiar,
that is not common unto all, whereby on some occasions
faith doth evidence its power and sincerity.

Neither yet do I mean a grace, duty, or state, that is of
of another kind or nature from that of gospel repentance,
which is common to all believers. There are not two kinds
of true repentance., nor two different states of them that are
truly penitent ; all that I intend, is an eminent degree of
gospel repentance, in the habit or root, and in all the fruits
and effects of it. There are various degrees in the power
and exercise of gospel graces, and some may be more emi-
nent in one, and some in another ; as Abraham and Peter in
faith, David and John in love. And there may be causes
and occasions for the greater and higher exercise of some
graces and duties at one time than at another; for we are to
attend unto duties according unto our circumstances, so as
we may glorify God in them, and advantage our own souls,
So the apostle James directs us, chap. v. 13. ' Is any aiSict-
ed ? let him pray. Is any merry ? let him sing psalms.' Se-
veral states, and various circumstances in them, call for the
peculiar exercise of several graces, and the diligent perform-
ance of several duties. And this is that which is here intend-
ed, namely, a peculiar, constant, prevalent exercise of the
grace and duties of repentance in a singular manner. What
is required hereunto, shall be afterward declared.

2. As unto the persons in whom this is required, and in
whom faith will evidence itself by it, they are of various
sorts.

1. Such as have been by the power of their corruptions
and temptations surprised into great sins. That some true
believers may be so, we have presidents both in the Old
Testament and in the New ; such I mean as uncleanness,
drunkenness, gluttony, theft, premeditated lying, oppression
in dealing, and failing in profession in the time of persecu-
tion: this latter in the primitive church was never thought
recoverable, but by faith acting itself in a state of repent-
ance. Such sins will have great sorrows, as we see in Peter,
^nd the incestuous Corinthian, who was in danger to be

VOL. XI. 2 N

546 EVIDENCES OF THE FAITH

swallowed up of overmuch sorrow, 2 Cor. ii. 1, Where it
hath been thus with any, true faith will immediately work
for a recovery by a thorough humiliation and repentance, as
it did in Peter; and in case that any of them shall lie longer
under the power of sin, through want of effectual convic-
tions, it will cost them dear in the issue, as it did David ;
but in this case, for the most part, faith will not rest in the
mere jointing again the bone that was broken, or with such
a recovery as gives them peace with God and their own con-
sciences, but by a just and due remembrance of the nature
of their sin, its circumstances and aggravations, the shame-
ful unkindness towards God that was in it, the grief of the
Holy Spirit, and dishonour of Christ by it, it will decline
and dispose the soul to a humble contrite frame, to a mourn-
ful walking, and the universal exercise of repentance all its
days.

And indeed where it doth not so, men's recovery from
great sins are justly to be questioned, as unto their sincerity.
For want hereof it is that we have so many palliated cures
of great sins, followed with fearful and dangerous relapses ;
if a man subject to great corruptions and temptations hath
by them been surprised into great actual sins, and been
seemingly recovered through humiliation and repentance, if
he again break the yoke of this stated repentance whereof
we speak, he will quickly again be overcome, and perhaps
irrecoverably. Herein he alone that walketh softly, walketh
safely.

2. It is necessary for such as have given scandal and
offence by their miscarriages ; this will stick very close
unto any who hath the least spark of saving faith. It is
that which God is in a peculiar manner provoked with in
the sins of his people, as in the case of David, 2 Sam. xii.
14. So also Ezek. xxxvi. 20. Rom. ii. 24. This keeps alive
the remembrance of sin, and sets it before men continually,
and is a spring in a gracious soul of all acts and duties of
repentance ; it was so in David all his days, and probably in
in Mary Magdalene also. Where it hath been thus with any,
faith will keep the soul in an humble and contrite frame,
watchful against pride, elation of mind, carelessness, and
sloth ; it will recover godly sorrow and shame, with re-
venge, or self-reflection, in great abasement of mind, all

OF god's elect. ^47

"which things belong to the state of repentance intended.
They that can easily shake off a sense of scandal given by
them, have very little of Christian ingenuity in their minds.
3. It is so unto such as have perplexing lusts and cor-
ruptions which they cannot so subdue but that they will be
perplexing and defiling of them ; for where there are such,
they will, in conjunction with temptations, frequently dis-
quiet, wound, and defile the soul. This brings upon it weari-
ness and outcries for deliverance, Rom. vii. 24. In this
state faith will put the soul on prayer, watchfulness, dili-
gence, in opposition unto the deceit and violence of sin. But
this is not all, it will not rest here, but it will give the mind
such a sense of its distressed, dangerous condition, as shall
fill it constantly with godly sorrow, self-abasement, and all
duties of repentance. No man can hold out in such a con-
flict, nor maintain his peace on right grounds, who doth not
live in the constant exercise of repentance, indeed who doth
not endeavour in some measure to come up unto that state
of it which we shall afterward describe. For men who have
untameable corruptions working continually in their minds,
by imaginations, thoughts, and affections, to think to carry
it in a general way of duties and profession, they will be
mistaken, if they look either for victory or peace ; this sort
of men are of all others most peculiarly called unto this state
and duty.

4. Such as would be found mourners for the sins of the
age, place, and time wherein they live, with the consequents
of them, in the dishonour of God, and the judgments which
will ensue thereon. There are times wherein this is on es-
pecial and eminent duty, which God doth highly approve
of: such are they wherein the visible church is greatly cor-
rupted, and open abominations are found amongst men of
all sorts, even as it is at this day ; then doth the Lord declare
how much he values the performance of this duty, as he
testifies, Ezek. ix. 4. They alone shall be under his especial
care in a day of public distress and calamity : a duty wherein
it is to be feared that we are most of us very defective.
Now the frame of heart required hereunto cannot be attain-
ed, nor the duty rightly performed, without that state of re-
pentance and humiliation which we inquire into; without it
we may have transient thoughts of these things, but such

2 N 2

548 EVIDENCES OK THE FAITH

as will very little affect our minds ; but where the soul is
kept in a constant spiritual frame, it will be ready for this
duty on all occasions.

5. It becomes them, who having passed through the
greatest part of their lives, do find all outward things to issue
in vanity and vexation of spirit, as it was with Solomon
when he wrote his Ecclesiastes. When a man recounts the
various scenes and appearances of things which he hath
passed through in his life, and the various conditions he
hath been in, he may possibly find that there is nothing
steady but sorrow and trouble. It may be so with some, I
say, with some good men, with some of the best men, as it
was with Jacob : others may have received more satisfaction
in their course ; but if they also will look back, they shall
find how little there hath been in the best of their transient
comforts, they will see enough to make them say, there is
nothing in these things, it is high time to take off all expecta-
tions from them. Such persons seem to be called unto this
especial exercise of repentance and mourning for the re-
mainder of their lives.

6. Such as whose hearts are really wounded and deeply
affected with the love of Christ, so as that they can hardly
bear any longer absence from him, nor delight in the things
wherein they are detained and kept out of his presence. This
frame the apostle describes, 2 Cor. v. 2. 4. 6. 8. They live
in a groaning condition, throughly sensible of all the evils
that accompany them in this absence of the bridegroom ;
and they cannot but continually reflect upon the sins and
follies which their lives have been and are filled withal, in
this their distance from Christ. Whereas, therefore, their
hearts are filled with inflamed affections towards him, they
cannot but walk humbly and mournfully until they come
unto him. It may be said, that those who have experience
of such affection unto the Lord Jesus, cannot but have con-
tinual matter of joy in themselves, and so of all men have
least need of such a state of constant humiliation and re-
pentance. I say, it is so indeed, they have such matter of
joy, and therewith Christ will be formed in them more and
more every day. But I say also, there is no inconsistency
between spiritual joy in Christ, and godly sorrow for sin.
Yea, no man in this life shall ever be able to maintain solid

OF god's elect. 549

joy in his heart, without the continual working of godly
sorrow also: yea, there is a secret joy and refreshment in
godly sorrow, equal unto the chiefest of our joys, and a
great spiritual satisfaction.

These several sorts of persons, I say, are peculiarly called
unto that exercise of faith in repentance which we inquire
after.

Before I proceed to shew wherein this state I intend
doth consist, and what is required thereunto, which is the
last thing proposed, I shall premise some rules for the right
judging of ourselves with respect unto them. As,

1. Faith will evidence its truth (which is that we inquire
after), in its sincere endeavour after the things intended,
though its attainments as unto some of them be but mean
and low: yea, a sense of its coming short in a full answering
of them or compliance with them, is a great ingredient in
that state called unto. If, therefore, faith keep up this design
in the soul, with a sincere pursuit of it, though it fail in
many things, and is not sensible of any great progress it
makes, it will therein evidence its sincerity.

2. Whereas there are sundry things, as we shall see, re-
quired hereunto, it is not necessary that they should be found
all equally in all who design this state and frame. Some
may be more eminent in one of them, some in another; some
may have great helps and furtherances unto some of them
in a peculiar manner, and some great obstructions in the
exercise of some of them. But it is required, that they be
all radically in the heart, and be put forth in exercise some-
times on their proper occasions.

3. This state in the description of it will sufficiently dis-
tinguish itself from that discontent of mind whereon some
withdraw themselves from the occasions of life, rather con-
demning others than themselves on mere weariness of the
disappointments of the world, which hath cast some into
crooked paths.

The first thing required hereunto is weanedness from the
world. The rule of most men is, that all things are well
enough with them, with respect unto the world, whilst they
keep themselves from known particular sins, in the use of
the things of it ; whilst they do so in their own apprehensions,
they care not how much they cleave unto it, are even swallowed

550 EVIDENCES OF THE FAITH

up in the businesses and occasions of it. Yea, some will pre-
tend unto, and make an appearance of, a course of life more
than ordinarily strict, whilst their hearts and affections cleave
visibly to this world, and the things of it. But the founda-
tion of the work of faith we inquire into must be laid in
mortification, and weaned ness from the world.

In ancient times, sundry persons designed a strict course
of mortification and penitence, and they always laid the
foundation of it in a renunciation of the world, but they fell
most of them into a threefold mistake, which ruined the
whole undertaking. For,

1. They fell into a neglect of such natural and moral
duties as were indispensably required of them : they forsook
all care of duties belonging;; unto them in their relations, as
fathers, children, husbands, wives, and the like, betaking
themselves into solitudes, and hereby also they lost all that
political and Christian usefulness which the principles of
human society and of our religion do oblige us unto : they
took themselves unto a course of life rendering the most im-
portant Christian duties, such as respect other men of all
sorts, in all fruits of love, utterly impossible unto them :
they could be no more useful nor helpful in the places and
circumstances wherein they were set by divine Providence ;
which was a way wherein they could not expect any blessing
from God. No such thing is required unto that renuncia-
tion of the world which we design -^ with nothing that should
render men useless unto all men doth Christian duties inter-
fere. We are still to use the world whilst we are in it, but
not abuse it ; as we have opportunity, we must still do good
unto all. Yea, none will be so ready to the duties of life, as
those who are most mortified to the world ; thoughts of re-
tirement from usefulness, unless a great decay of outward
strength, are but temptations.

2. They engaged themselves into a number of observances
nowhere required of them ; such were their outward auste-
rities, fastings, choice of meats, times of prayer, whereunto
at length self-maceration and disciplines were added. In a
scrupulous, superstitious observance of these things, their
whole design at length issued, giving rise and occasion unto
innumerable evils. Faith directs to no such thing, it guides
to no duty, but according to the rule of the word.

OF god's elect. 551

3. At length they began to engage themselves by vow,
into snch peculiar orders and rules of a pretended religious
life as were by some of their leaders presented unto them,
and this ruined the whole.

However, the original design was good, namely, such a
renunciation of the world, as might keep it and all the things
of it from being an hinderance unto us, in an humble walk
before God, or any thing that belongs thereunto. We are to
be crucified unto the world, and the world unto us, by the
cross of Christ ; we are to be so in a peculiar manner, if we
are under the conduct of faith, in a way of humiliation and
repentance: and the things ensuing are required hereunto.

1. The mortification of our affections unto the desirable
things of this life ; they are naturally keen and sharp, set
upon them, and do tenaciously adhere unto them ; especially
they are so when things have an inlet into them by near-
ness of relation, as husbands, wives, children, and the like.
Persons are apt to think they can never love them enough,
never do enough for them ; and it is granted, they are to be
preferred above all other earthly things ; but where they fill
and possess the heart, where they weaken and obtund the
affections unto things spiritual, heavenly, and eternal, un-
less we are mortified unto them, the heart will never be in a
good frame, nor is capable of that degree in the grace of re-
pentance which we seek. It is so with the most as unto all
other useful things in this world, as wealth, estates, and
peace : whilst they are conversant about them, as they sup-
pose in a lawful manner, they think they can never over-
value them, nor cleave too close unto them.

But here we must begin, if we intend to take any one
step into this holy retirement. The edge of our affections
and desires must be taken off from these things : and here-
unto three things are necessary.

1. A constant, clear view and judgment of their uncertain-
ty, emptiness, and disability to give any rest or satisfaction.
Uncertain riches, uncertain enjoyments, perishing things,
passing away, yea, snares, burdens, hinderances, the Scrip-
ture represents them to be, and so they are. If the mind
were continually charged home with this consideration of
them, it would daily abate its delight and satisfaction in
them.

552 EVIDENCES OF THE FAITH

2. A constant endeavour for conformity unto Christ cru-
cified. It is t?ie cross of Christ wherebv we are crucified
unto the world and all things in it. When the mind is much
taken up with thoughts of Christ as dying, how and for what
he died, if it hath any spark of saving faith in it, it will turn
away the eyes from looking on the desirable things of this
world, with any delightful friendly aspect. Things will ap-
pear unto it, as dead and discoloured.

3. The fixing of them steadily on things spiritual and
eternal, whereof I have discoursed at large elsewhere. The
whole of this advice is given us by the apostle. Col. iii.
1—5.

Herein faith begins its work, this is the first lesson it
takes out of the gospel ; namely, that of self-denial, where-
of this mortification is a principal part. Herein it labours
to cast off every burden, and the sin that doth so easily
beset us. Unless some good degree be attained here, all
farther attempts in this great duty will be fruitless. Do
you then, any of you, judge yourselves under any of those
qualifications before-mentioned, which render this duty and
work of faith necessary unto you? sit down here at the
threshold, and reckon with yourselves, that unless you can
take your hearts more off from the world ; unless your affec-
tions and desires be mortified and crucified, and dead in
you, in a sensible degree and measure ^ unless you endea-
vour every day to promote the same frame in your minds,
you will live and die strangers to this duty.

2. This mortification of our affections towards these
things, our love, desire,'and delight, will produce a mode-
ration of passions about them, as fear, anger, sorrow, and
the like ; such will men be stirred up unto, in those changes,
losses, crosses, which these things are subject unto. They
are apt to be tender and soft in those things ; they take
every thing to heart, every affliction and disappointment is
aggravated, as if none had almost had such things befall
them as themselves ; every thing puts them into a commo-
tion : hence are they often surprised with anger about trifles,
influenced by fear in all changes, with other turbulent pas-
sions ; hence are men morose, peevish, froward, apt to be
displeased, and take offence on all occasions ; the subduing
of this frame, the casting out of these dispositions and per-

OF god's elect. 553

verse inclinations, is part of the work of faith. When the
mind is weaned from the world and the things of it, it will
be sedate, quiet, composed, not easily moved with the oc-
currences and occasions of life : it is dead unto them, and
in a great measure unconcerned in them ; this is that modera-
tion of mind wherein the apostle would have us excel, Phil,
iv. 5. For he would have it so eminent as that it might ap-
pear unto all men, that is, who are concerned in us, as re-
lations, families, and other societies ; this is that which
principally renders us useful and exemplary in this world;
and for the want whereof many professors fill themselves
and others with disquietments, and give offence unto the
world itself. This is required of all believers, but they will
be eminent in it in whom faith works this weanedness from
the world, in order unto a peculiar exercise of repentance.

3. There is required hereunto an unsolicitousness about
present affairs and future events. There is nothing given us
in more strict charge in the Scripture, than that we should
be careful in nothing, solicitous about nothing, take no
thought for to-morrow, but to commit all things unto the
sovereign disposal of our God and Father, who hath taken
all the these things into his own care. But so it is come to
pass, through the vanity of the minds of men, that what
should be nothing unto them is almost their all. Care about
things present, and solicitousness about things to come, in
private and public concerns, take up most of their thoughts
and contrivances. But this also will faith subdue on this
occasion, where it tends unto the promotion of repentance,
by weanedness from the world. It will bring the soul into a
constant, steady, universal resignation of itself unto the
pleasure of God, and satisfaction in his will. Hereon it will
use the world as if it used it not, with an absolute unconcern-
ment in it, as unto what shall fall out. This is that which
our Saviour presseth so at large, and with so many divine
reasonings. Mat. vi. 25 — 34.

4. A constant preference of the duties of religion before
and above the duties and occasions of life. These things
will continually interfere, if a diligent watch be not kept
over them, and they will contend for preference ; and their
success is according to the interest and estimation which the
things themselves have in our minds. If the interest of the

554 EVIDENCES OF THE FAITH

world be there prevalent, the occasions of it will be preferred
before religious duties; and they shall for the most part
be put off unto such seasons wherein we have nothing else
to do, and it may be fit for little else. But where the interest
of spiritual things prevails, it will be otherwise, according to
the rule given us by our blessed Saviour ; ' Seek first the
kingdom of God and the righteousness thereof,' &c. Matt.
vi.33.

I confess this rule is not absolute, as unto all seasons
and occasions ; there may be a time wherein the observation
of the sabbath must give place to the pulling an ox or an
ass out of a pit ; and on all such occasions the rule is, that
mercy is to be preferred before sacrifice. But in the ordinary
course of our walking before God, faith will take care that
a due attendance unto all duties of religion be preferred to
all the occasions of this life ; they shall not be shuflBed off
on trifling pretences, nor cast into such unseasonable sea-
sons as otherwise they will be. There also belongs unto
that weanedness from this world which is necessary unto
an eminency in degrees of humiliation and repentance,
watching unto prayer.

5. Willingness and readiness to part with all for Christ
and the gospel. This is the animating principle of the great
duty of taking up the cross, and self-denial therein : with-
out some measure of it in sincerity, we cannot be Christ's
disciples ; but in the present case there is an eminent de-
gree, which Christ calls the hating of all things in compa-
rison of him, that is required; such a readiness as rejects
with contempt all arguing against it, such as renders the
world no burden unto it in any part of our race ; such as
establisheth a determinate resolution in the mind, that as
God calls, the world and all the concernments of it should
be forsaken for Christ and the gospel. Our countenances
and discourses on difficulties do not argue that this resolu-
tion is prevalent in us, but so it is required in that work of
faith which we are in the consideration of.

2. A second thing that belongs hereunto, is a peculiar
remembrance of sin, and converse about it in our mindsy
with self-displacency and abhorrency. God hath promised
in his covenant, that he will remember our sins no more ; that
is, to punish them ; but it doth not thence follow that we

OF god's elect. 555

should no more remember them, to be humbled for them.
Repentance respects sin always ; wherever therefore that
is, there will be a continual calling sin to remembrance ;
saith the psalmist, ' My sin is ever before me.'

There is a threefold calling our past sins unto remem-
brance :

1. With delight and contentment; thus is it with profli-
gate sinners, whose bodies are grown unserviceable unto
their youthful lusts ; they call over their former sins, roll
them over in their minds, express their delight in them by
their words, and have no greater trouble but that for the
want of strength or opportunity they cannot still live in the
practice of them ; this is to be old in wickedness, and to
have their bones filled with the sins of their youth. So do
many in this age delight in filthy communication, unclean
society, and all incentives of lust; a fearful sign of being
given over unto a reprobate mind, a heart that cannot re-
pent.

2. There is a remembrance of sin unto disquietment,
terror, and despair. Where men's consciences are not seared
with a hot iron, sin will visit their minds ever and anon
with a troublesome remembrance of itself, with its aggra-
vating circumstances. For the most part men hide them-
selves from this visitor, they are not at home, not at leisure
to converse with it, but shift it off like insolvent debtors,
from day to day, with a few transient thoughts and words.
But sometimes it will not be so put off, it will come with
an arrest, or a warrant from the law of God, that shall make
them stand and give an account of themselves : hereon they
are filled with disquietments, and some with horror and
despair, which they seek to pacify and divert themselves
from, by farther emerging themselves in the pursuit of their
lusts, the case of Cain, Gen. iv. 13. 16, 17.

3. There is a calling former sins to remembrance, as a
furtherance of repentance, and so they are a threefold glass
unto the soul, wherein it hath a treble object.

1. It sees in them the depravation of its nature, the evil
quality of that root which hath brought forth such fruit ;
and they see in it their own folly, how they were cheated by
sin and Satan ; they see the unthankfulness and unkindness
towards God wherewith they were accompanied ; this fills

556 EVIDEXCES OF THE FAITH

them with holy shame ; Rom. vi. 21. This is useful and ne-
cessary unto repentance. Perhaps if men did more call
over their former sins and miscarriages than they do, they
would walk more humbly and warily than they do for the
most part. So David in his age prays for a renewed sense
of the pardon of the sins in his youth ; Psal. xxv. 7.

2. The soul sees in them a representation of the grace,
patience, and pardoning mercy of God. Thus and thus was
it with me ; God might justly have cast me off for ever; he
might have cut me off in the midst of these sins, so as that
I should have no leisure to have cried for mercy ; and per-
haps some of them were sins long continued in. O the in-
finite patience of God that spared me, the infinite grace and
mercy of God that forgave unto me these provoking ini-
quities ! This frame is expressed, Psal. ciii. 3, 4.

3. The soul sees herein the efficacy of the mediation and
blood of Christ; 1 John ii. 2. Whence is it that I have de-
liverance from the guilt of these sins? that way was made
for the advancing of grace in the pardon of them ? Whence is
it that my soul and conscience are purged from the stain and
filth of them ? Here the whole glory of the love and grace
of Christ in his mediation, with the worth of the atonement
that he made, and the ransom that he paid, with the efficacy
of his blood to purge us from all our sins, is represented
unto the mind of the believer : so out of the eater comes
forth meat, and thereby a reconciliation is made between the
deepest humiliation, and a refreshing sense of the love of
God and peace with him.

This therefore a soul which is engaged into the paths of
repentance will constantly apply itself unto ; and it is faith
alone whereunto we are beholding for the views of these
things in sin ; in no other light will they be seen therein :
their aspect in any other is horrid and terrifying, suited only
to fill the soul with dread and horror, and thoughts of flying
from God. But this view of them is suited to stir up all graces
unto a holy exercise.

3. Hereon godly sorrow will ensue ; this indeed is the
very life and soul of repentance ; so the apostle declares it,
2 Cor. vii. 9 — 11. And it compriseth all that is spoken in
the Scripture about a broken heart and a contrite spirit,
which expresseth itself by sighs, tears, mourning, yea, wa-

OF god's elect. 557

tering our beds with tears, and the like. David giveth so
great an instance in himself hereof, and that so frequently re-
peated, as that we need no other exemplification of it. I
shall not at large insist upon it, but only shew, 1. What
it doth respect : and, 2. Wherein it doth consist. 3. How
faith works it in the soul. 1. What it doth respect : and
it hath a twofold object.

1. Such past sins as by reason of their own nature or
their aggravations, have left the greatest impression on con-
science. It respects indeed in general all past and known
sins that can be called to remembrance, but usually in the
course of men's lives, there have been some sins whose wounds
on various accounts have been most deep and sensible, these
are the especial objects of this godly sorrow; so was it with
David in the whole course of his life, after his great fall, he
still bewailed his miscarriage therein ; the like respect he
had unto the other sins of his youth ; and none have been
so preserved, but they may fix on some such provocation
as may be a just cause of this sorrow all their days.

2. It respects the daily incursions of infirmities in fail-
ings, negligences in our frames or actions, such as the best
are subject to; these are a matter of continual sorrow and
mourning, to a gracious soul that is engaged in this duty
and way of repentance.

2. Wherein it doth consist ; and the things following do
X30ncur therein.

1. Self-judging. This is the ground and spring of all
godly sorrow, and thereon of repentance, turning away the
displeasure of God ; 1 Cor. xi. 31. This the soul doth con-
tinually with reference unto the sins mentioned; it passeth
sentence on itself every day ; this cannot be done without
grief and sorrow ; for although the soul finds it a necessary
duty, and is thefeon well pleased with it, and yet all such
self-reflections are like afflictions, not joyous but grievous.

2. The immediate effect hereof is constant humiliation.
He that so judgeth himself, knows what frame of mind and
spirit becomes him thereon : this takes away the ground
from all pride, elation of mind, self-pleasing ; w^here this
self-judging is constant they can have no place; this is that
frame of mind which God approves so highly, and hath
made such promises unto ; the humble are every where pro-

558 EVIDENCES OF THE FAITH

posed as the especial object of his own care, his respect is
to them that are of a broken heart, and of a contrite spirit:
and this will grow on no other root. No man by his ut-
most dilio"ence, on any argument or consideration, shall be
able to bring himself into that humble frame wherein God
is delighted, unless he lay the foundation of it in continual
self-judging, on the account of former and present sins.
Men may put on a fashion, frame, and garb of humility ;
but really humble they are not; where this is wanting, pride
is in the throne, in the heart, though humility be in the
countenance and deportment : and herein doth this godly
sorrow much consist.

3. There is in it a real trouble and disquietment of
mind, for sorrow is an afflictive passion ; it is contrary to
that compose which the mind would constantly be at. How-
beit this trouble is not such as is opposed unto spiritual
peace and refreshment, for it is an effect of faith, and faith
will produce nothing that is really inconsistent with peace
with God, or that shall impeach it ; but it is opposite unto
other comforts. It is a trouble that all earthly things can-
not take off and remove. This trouble of his mind in his
sorrow for sin, David on all occasions expresseth unto God ;
and sometimes it riseth to a great and dreadful height, as
it is expressed, Psal. Ixxxviii. throughout. Hereby the soul
is sometimes overwhelmed, yet so as to relieve itself by pour-
ing out its complaint before the Lord ; Psal. cii. 1.

4. This inward frame of trouble, mourning, and contrite-
ness, will express itself on all just occasions, by the out-
ward signs of sighs, tears, and mournful complaints ; Psal
xxxi. 10. So David continually mentions his tears on the
like account, and Peter on the review of his sin wept bit-
terly ; as Mary washed the feet of Christ with her tears, as
we should all do, a soul filled with sorrow will run over and
express' its inward frame by these outward signs. I speak
not of those self- whole jolly professors, which these days
abound with, but such as faith engageth in this duty will
on all occasions abound in these things. I fear there is
amongst us too great a pretence, that men's natural tem-
pers and constitutions are inconipliant with these things:
where God makes the heart soft, and godly sorrow doth
not only sometimes visit it, but dwell in it, it will not be

OF god's elect. 559

wholly wanting in these expressions of it ; and what it
comes short of one way, it may make up in another ; what-
ever the case be as to tears, it is certain that to multiply
sighs and groans for sin is contrary to no man's constitution,
but only to sin ingrafted in his constitution.

5. This godly sorrow will constantly incite the mind
unto all duties, acts, and fruits of repentance whatever; it
is never barren nor heartless, but being both a grace and a
duty, it will stir up the soul unto the exercise of all graces,
and the performance of all duties that are of the same kind :
this the apostle declares fully, 2 Cor. vii. 11.

This therefore is another thing which belongs unto that
state of repentance which faith will bring the soul unto,
and whereby it will evidence itself on the occasions before-
mentioned : and indeed, if this sorrow be constant and ope-
rative, there is no clearer evidence in us of saving faith.
They are blessed who thus mourn. I had almost said, it is
worth all other evidences, as that without which they are
none at all ; where this frame is not in some good measure,
the soul can have no pregnant evidence of its good estate.
4. Another thing that belongs to this state, is outward
observances becoming it ; such are abstinence unto the due
mortification of the flesh ; not in such things or ways as are
hurtful unto nature, and really obstructive of greater du-
ties. There have been great mistakes in this matter, most
men have fallen into extremes about it, as is usual with the
most in like cases ; they did retain in the papacy, from the
beginning of the apostacy of the church, from the rule of
the Scripture, an opinion of the necessity of mortification
unto a penitent state ; but they mistook the nature of it,
and placed it for the most part in that which the apostle
calls the doctrine of devils, when he foretold believers of
that hypocritical apostacy ; 1 Tim. iv. 1 — 3. Forbidding
to marry, engaging one sort of men by vows against the use
of that ordinance of God for all men, and enjoining absti-
nence from meats in various laws and rules, under pretence
of great austerity, was the substance of their mortification.
Hereunto they added habits, fasting, disciplines, rough gar-
ments, and the like, pretended self-macerations innumerable.
But the vanity of this hypocrisy hath been long since de-
tected, but therewithal most men are fallen into the other

560 EVIDENCES OF THE FAITH

extreme. Men do generally judge that they are at their full
liberty in and for the use of the things esteemed refresh-
ments of nature; yea, they judge themselves not to be
obliged unto any retrenchment in garments, diet, with the
free use of all things in themselves lawful, when they are
under the greatest necessity of godly sorrow, and express
repentance. But there is here a no less pernicious mistake
than in the former excess, and it is that which our Lord
Jesus Christ gives us in charge to watch against ; Luke xxii.
34—36.

This therefore, I say, is required unto the state we in-
quire after. Those things which restrain the satisfaction of
the appetite, with an aversation of the joyous enticements
of the world, walking heavily and mournfully, expressing
an humble and afflicted frame of spirit, are necessary in such
a season. The mourners in Zion are not to be ashamed of
their lot and state, but to profess it in all suitable outward
demonstration of it ; not in fantastical habits and gestures,
like sundry orders of the monks ; not in affected forms of
speech and uncouth deportments, like some among our-
selves ; but in such ways as naturally express the inward
frame of mind inquired after.

5. There is required hereunto a firm watch over solitudes
and retirements of the night and day, with a continual
readiness to conflict temptations in their first appearance,
that the soul be not surprised by them ; the great design in
the exercise of this grace, is to keep and preserve the soul
constantly in an humble and contrite frame, if that be lost
at any time, the whole design is for that season disappointed.
Wherefore, faith engageth the mind to watch against two
things; 1. The times wherein we may lose this frame. 2.
The means whereby. And,

L For the times. There are none to be so diligently
watched over as our solitudes and retirements by night or
by day : what we are in them, that we are indeed, and no
more ; they are either the best or the worst of our times,
wherein the principle that is predominant in us will shew
and act itself; hence some are said ' to devise evil on their
beds, and when the morning is light they practise it ;*
Mich. ii. 1. Their solitude in the nio;ht serves them to
think on, contrive, and delight in all that iniquity which

OF god's elect. 561

they intend by day to practise, according to their power.
And on the other side, the work of a gracious soul in such
seasons is to be seeking after Christ; Cant. iii. 1. To be
meditating of God, as the psalmist often expresseth it.
This therefore the humble soul is diligently watchful in,
that at such seasons vain imaginations which are apt to ob-
trude themselves on the mind, do not carry it away, and
cause it to lose its frame, though but for a season; yea,
these are the times which it principally lays hold on for
its improvement : then doth it call over all those conside-
rations of sin and grace, which are meet to affect it and
abase it.

2. For the means of the loss of an humble frame, they
are temptations ; these labour to possess the mind either
by sudden surprisals, or continued solicitations. A soul
engaged by faith in this duty is aware always of their deceit
and violence ; it knows that if they enter into it, and do
entangle it, though but for a season, they will quite cast out
or deface that humble, contrite, broken frame, which it is
its duty to preserve. And there is none who hath the least
grain of spiritual wisdom, but may understand of what sort
these temptations are, which he is obnoxious unto ; here
then faith sets the soul on its watch and guard continually,
and makes it ready to combat every temptation on its first
appearance, for then it is weakest and most easily to be sub-
dued ; it will suffer them to get neither time, nor ground,
nor strength : so it preserves an humble frame, delivers it
frequently from the jaws of this devourer.

6. Although the soul finds satisfaction in this condition,
though it be never sinfully weary of it, nor impatient under
it ; yea, though it labour to grow and thrive in the spirit
and power of it, yet it is constantly accompanied with deep
sighs and groanings for its deliverance. And these groanings
respect both what it would be delivered from, and what it
would attain unto ; between which there is an interposition
of some sighs and groans of nature, for a continuance in its
present state.

1. That which this groaning respects deliverance from,
is the remaining power of sin ; this is that which gives the
soul its distress and disquietment. Occasionally indeed its
humility, mourning, and self-abasement are increased by it,

VOL. XI. 2 o

562 EVIDENCES OF THE FAITH

but this is through the efficacy of the grace of Christ Jesus ;
in its own nature it tends to hurt and ruin. This the apostle
emphatically expresseth in his own person, as bearing the
place and state of other believers ; Rom. vii. 24.

And this constant groaning for deliverance from the
power of sin, excites the soul to pursue it unto its destruc-
tion. No effect of faith, such as this is, is heartless or fruit-
less, it will be operative towards what it aims at ; and that
in this case is the not being of sin; this the soul groans
after, and therefore contends for ; this is the work of faith,
and * faith without works is dead ;' wherefore it will conti-
nually pursue sin unto all its retirements and reserves. As
it can have no rest from it, so it will give neither rest nor
peace unto it; yea, a constant design after the not being of
sin, is a blessed evidence of a saving faith.

2. That which it looks after, is the full enjoyment of
glory ; Rom. viii. 23. This indeed is the grace and duty
of all believers, of all who have received the first fruits of
the Spirit; they all in their measure groan, that their very
bodies may be delivered from being the subject and seat of
sin, that they may be redeemed out of that bondage. It is a
bondage to the very body of a believer to be instrumental
unto sin. This we long for its perfect deliverance from,
which shall complete the grace of adoption in the whole
person ; but it is most eminent in those who excel in a state
of humiliation and repentance ; they, if any, groan earnestly ;
this they sigh, breathe, and pant after continually ; and their
views of the glory that shall be revealed, gives them refresh-
ment in their deepest sorrows ; they wait for the Lord herein
more than they that wait for the morning. Do not blame a
truly penitent soul, if he longs to be dissolved ; the great-
ness and excellency of the change which he shall have there-
by, is his present life and relief.

3. But there is a weight on this desire, by the interposi-
tion of nature, for the continuation of its present being,
which is inseparable from it. But faith makes a reconcilia-
tion of these repugnant inclinations, keeping the soul from
weariness and impatience ; and this it doth by reducing the
mind unto its proper rock : it lets it know that it ought not
absolutely to be under the conduct of either of these desires.
First, it keeps them from excess, by teaching the soul to

OF god's elect. 563

regulate them both by the word of God ; this it makes the
rule of such desires and inclinations, which whilst they are
regulated by, we shall not offend in them : and it mixeth a
grace with them both that makes them useful, namely, con-
stant submission to the will of God ; this grace would have,
and this nature would have ; but saith the soul, the will and
sovereign pleasure of God is my rule : ' Not my will, holy
Father, but thy will be done.' We have the example of Christ
himself in this matter.

7. The last thing I shall mention, as that which com-
pletes the state described, is abounding in contemplations of
things heavenly, invisible, and eternal. None have more holy
and humble thoughts than truly penitent souls, none more
high and heavenly contemplations ; you would take them
to be all sighs, all mourning, all dejection of spirit; but
none are more above, none more near the high and lofty
one: as he dwells with them, Isa. Ivii. 15. so they dwell
with him in a peculiar manner, by these heavenly contem-
plations. Those who have lowest thoughts of themselves,
and are most filled with self-abasement, have the clearest
views of divine glory. The bottom of a pit or well gives the
best prospect of the heavenly luminaries ; and the soul in
its deepest humiliations, hath for the most part the clearest
views of thino;s within the veil.

END OF VOL, XI.

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